God is greater then our heart and knoweth all things And we see that repentance ordinarily followeth sinne and that a sinner can not but feele some heauinesse and griefe Yea nature it selfe teacheth vs when wee are displeased for some thing whereof we repent vs to strike our breast because the heart is within it as also to hang downe our eyes for shame But the vexation sadnesse and sorrowe which after the fault committed a man is striken with because of the hurt that taketh holde of him and the punishment he expecteth or endureth already serueth not but for a continuall torment vnto him as if hee were in a hell except he change his mind amend his fault and returne to God againe and so betake himselfe againe to that place and order of his which God had assigned him Beholde what good instructions we haue in our selues which ought to pricke vs forward to goodnesse and drawe vs backe from wickednesse especially our heart beareth vs certaine testimony of that which is acceptable in the sight of God Now as we haue heard that the forme thereof is aptest for the motion it hath so the substance matter whereof it is made is a kinde of flesh that hath none like it in all the other partes of the body For it is needful it should be so thicke and fast that it may the better discharge that office and duety that is laide vpon the heart On the other side it is so seated in the breast that the foundation and foote thereof is directly in the middest of it but the narrow end of it bendeth somewhat towards the left-side Which is done in regarde of two great commodities wherof the one is that it should not rush against the bones of the breast the other that it should heate the left side the more seeing the right side is holpen by the heat of the liuer which is on that side And although the left part of the heart be very bigge and hard and consequently more heauy then the right which is more subtile thinne and soft and therefore lighter neuerthelesse God hath giuen it such a counterpoize that both sides are of equall waight so that although there be no ligameÌ„t or band to tie it vnto the other parts that are neere about it yet without inclining or bending any one way more then other it hangeth in the middest of the vessell and skinne that compasseth it round about For the left part which of it owne nature is heauiest containeth in it a lighter matter namely the vitall spirite and the right side that is not so heauy hath in it a more heauy matter which is the blood Whereby wee see howe the prouidence of God hath so well framed the counterpoize that both partes are equall like to an euen and iust paire of ballance From whence also we may take a good lesson concerning the vprightnesse that ought to be in our heart and wil and in al our affections with what heart we ought to folow the ordinaÌ„ces of God that way which he showeth vs in his word how we should continue and abide stedfast therein and turne neither to the right hand nor the left as wee are often commanded in the holie Scriptures Moreouer forasmuch as the skin that coÌ„passeth the heart hath the bones of the breast on the one side the lungs on the other it was requisit that it should be of a matter so wel teÌ„pered that it might receiue no harme by the hardnes of the bones on the other side shuld not be so hard as to be able to hurt the lungs which are of as soft teÌ„der a flesh as any is in al the body Which teacheth vs sufficiently that the prouidence of God hath forgotten nothing in any respect But we must further know that there are two capacities or holow places in the heart distinguished one from another by a partition the one being on the right side the other on the left That place on the right side serueth to receiue the blood that commeth from the liuer to the heart by veines both for the nourishing of it selfe and of the lungs and for the generation of the vitall spirites whose forge and shoppe is in the other void place on the left side where the hart doth exercise his chiefe office which is to ingâ—nder the vitall spirites of the finest and thinnest blood which resolueth it selfe there as if it came of the sweate that proceedeth out of the right capacitie Now the vital spirit is as it were a most bright and liuely flame like to the celestiall nature which carrieth heat life to the whole body and is the instrument of the chief actions works therof In this left hollow place there is a great artery which is as it were the stocke of al the arteries in the body which a litle from the heart diuideth itselfe into two branches whereof the one ascendeth vpward to carry the vitall spirite into the vpper partes of the body the other which is some what bigger descendeth downeward By meanes of these arteries which are as it were the pipes of the heart the greatest benefite of all is communicated to all partes of the body Now because the arteries and veines haue neede one of an others help they meet one another are so linked and ioyned together that the arteries are seldome alone without the veines For the arteries being ioyned vnto the veines doe giue them aire and spirite which through the vitall heate stirreth the blood and helpeth to bring it to perfection and to preserue it In like manner the arteries sucke some small quantitie of blood out of the veines whereby the vitall spirite is carried sprinckled and increased Wherein wee haue againe a notable example and goodly paterne of that mutuall communicating that ought to be among men without which neither nature nor humane societie can be preserued the like also heereof wee see betweene the heart and the lungs in which there are pipes that passe from the one to the other for their mutuall helping and succouring one of an other For the Arteriall veine that proceedeth out of the right side of the hearâ— carrieth the blood to the lungs to nourish it and the veiny artery which commeth out of the left side of the heart carrieth ayre vnto it from the lungs to refresh it For after it is brought to the lungs by the artery or wind-pipe the lungs communicate the same vnto the heart Likewise by that same veiny artey the ouer-heated ayre and fumes are carried from the heart and serueth besides to carry the spirite and the arteriall blood vnto the lungs to heate them Therefore this artery is not altogether so thicke as the rest are nor so thinne as the veines to the ende it may easily enlarge or straiten it selfe or giue and receiue the ayre and that through hardnesse it hinder not the motion of the lungs as also
rehearse manie moe vses if we woulde speake more particularly of this matter whereof wee meane to speake but generally as also of all the rest that concerne the anatomie of the bodie according to that ende which wee propounded to our selues in the entrie of our speeches namely to open a gappe onely to the consideration first of the matter whereof mans bodie is compounded and of the diuersitie thereof then of that forme which God hath giuen vnto it and lastly of the profit and vse of both to the ende wee might dayly learne the better to knowe the great power skill wisedome goodnesse and prouidence of him that hath created and disposed all things in so good order But as touching that which we spake of the pappes and of their substance wee haue yet to consider of two poynts well worthie the noting concerning the place where God hath seated them First they are there placed where they serue to shroude and to defend the noblest and most necessarie partes for life that are in the breast namely the heart and the lungs For they are set before them to countergard and keepe them both from ouer great heate and from excessiue colde and from many other inconueniences And as they serue for the heate of the heart so their owne heate is increased by reason they are so neere the heart whereby the milke that is ingendred in them is the better baked So that wee see that although GOD hath not giuen men pappes for the generation of milke and nourishing of children as women haue neuerthelesse they are not without profite and vse in them as wee haue hearde Whereunto also wee may adde the beautifying of that part of the bodie where they are placed especially in women Againe could they possibly be set in any place that were more fit and more easie both for Mothers and Nurses and for the children to whome they giue sucke and nourishment For if the mother bee disposed to giue her childe sucke shee hath this commoditie to sitte downe if she will to holde it in her bosome and vpon her knees and likewise to imbrace it in her armes whether she sit lye downe or stande also shee may carie it vp and downe whither shee please euen whilest shee giueth it sucke and feedeth it This commoditie is not graunted to the females of beastes when they giue sucke and nourish their little ones with their teates Wherein wee haue to marke one notable difference which GOD hath put betweene men and beastes For beastes haue no other care of their yong ones but onely to nourish their bodies with foode vntill they bee able to feede and gouerne themselues afterward both syre and damme and little ones forget one another taking no more knowledge eche of other nor louing one another more then other beastes of their kinde But amongst men both the father and the mother are caried with an affection towardes their little children which is the cause why they forget them not as beastes doe And as they loue their children so are they loued of them insomuch that there is a mutuall loue proceeding from that naturall affection which they beare one towardes another On the other side this loue causeth parents to let their children haue instruction that they may bee wise and vertuous And therefore it is not without good cause that womens pappes are placed in the breast namely to the ende they shoulde bee vnto them as signes and testimonies of the affection of the heart and of that loue which they ought to beare towardes their children whereof they ought to make them partakers aswell as of the milke of their breastes and as if they gaue vnto them their heart as they giue them their blood turned into milke Likewise children are by the selfe-same meanes to bee admonished of that mutuall affection and loue which they ought to carie towards their mothers as if they had sucked it out of their breasts and from their heart together with their milke that they may returne the like vnto them againe Wherefore mothers and children haue a wise mistres in nature and in the prouidence of God that appeareth therein if they knew how to followe it well Againe for this cause mothers ought to take greater delight in nourishing their owne children then in committing them to the handes of strangers and hyred Nurses For out of doubt the mutuall affection and loue of eche to other woulde greatly increase thereby Nowe hauing spoken of the place which God hath assigned to the pappes let vs consider his prouidence in their forme which is such that fayrer and more fitte for that office of theirs coulde not bee deuised For wee see howe they hang there in the breast of the mother and Nurse as it were two bottles hauing nipples and holes made fit for the infants mouth that hee might take holde of them and drawe and sucke the milke that is within the dugges which are filled presently after the child is borne so that hee is no sooner come into the worlde but hee hath such foode and nourishment readie drest as is meete for him For albeit the infant bringeth his teeth with him from his mothers wombe yet because they are hidde within the gummes and are not yet come foorth hee must haue such meate as needeth no chewing but may bee sucked which GOD hath prouided for him Wherein wee haue a woonderfull testimonie of the care hee hath ouer vs and what kinde of Father and cherisher hee is For this cause Dauid had good reason to say Out of the mouth of babes and suckelings hast thou ordeyned strength because of thine enemies For if one consider the prouidence of God which dayly sheweth it selfe ouer children onely there is no Atheist Epicure or other enemie of God so great which shall not bee confounded conuinced and constrayned will hee nill hee to giue glorie to GOD. For before children can speake euen from their mothers breastes they shewe foorth and preache the prouidence of God in prouiding milke for them But wee shall finde it a matter of greater admiration if wee consider not onely in what manner they are nourished presently after their birth but also howe they are nourished in their mothers wombe For there they are not sustayned by the mouth nor with milke as they are after their byrth but with their mothers owne blood receiued by the Nauill which is in the middest of the bodie But God hath made such an agreement betweene the wombe in which the little childe is nourished in his mothers belly and betwixt her breasts that that blood wherewith the Infant was feede before it was borne presently after the birth ascendeth into her pappes in which by reason of the aboade it maketh there it becommeth white and is so well heated and prepared that it hath as conuenient and pleasant a taste as can be put into the infants mouth And as for the substance of the milke there cannot be any
often into a glasse and to beholde themselues therein to this intent that he which thought himselfe beautifull and faire might take occasion thereby to auoyde all kinde of deformitie in maners and conuersation whereby that beautie of his woulde be greatly blemished and that whosoeuer perceiued by the glasse any defect of comelinesse in his countenance might labour so much the more seriously by the helpe of vertue and inward graces of the mind to recompence the outward wants imperfections of his body In which respect this Booke may most fitly be resembled to a glasse as that which affoordeth vnto vs both these vses in farre more excellent maner then can be performed by any looking glasse how rare and surpassing soeuer it be For euen the best of that kind doth represent vnto our eyes only so much of the surface of our own bodies as is directly before it but as for the hinder parts we take no view of them by a glasse much lesse is it able to giue vs a sight of the internall members of our bodies wherby we may attaine to any profitable knowledge of them But if wee take a diligent view of this booke and with the eies both of body and mind looke intentiuely vpon the same it will in most euident maner represent vnto vs not only the outward members of maÌ„s body both before and behind on euery side but euen the most hidden and inward parts thereof which otherwise before life haue left the body cannot possibly be seene of any man Here may you behold all the bones as it were the frame and timberworke of mans body yea the very foundation vpon which all the residue of the building is laide Heere may you see the exquisite frame and composition of the head as it were the vpper lodging of this house the seuerall ventricles of the braine as so many sundrie chambers for the intertainement of the Animal spirits the singuler workmanshippe of the eyes as of the lights and windowes appertaining to this pallace of mans body the matter and fourme of the humors in the eyes as it were the christall glasse set in the windowes together with the eye-liddes as casemeÌ„ts to opeÌ„ shut to receiue in or keepe out the light as need requireth besides the eyebrowes as penthouses to defend those windowes from the violence of stormy weather What should I speake of the eares as of high watch-towres whereby warning is giuen to the internal senses so often as any aduersary noyse giueth notice of enemies approching to annoy this goodly castle The mouth is it not as the doore that receiueth in all kind of prouision meete for the reparation and maintenance of this great building as occasion serueth It is a world to thinke what excellent workmanshippe appeareth in the voyce tongue of man and what singuler vses it hath very requisite for the perfection of this piece of worke Now if we shall descend and enter into the contemplation of the breast as of the middle story of this building consider with what goodly houshold stuffe those roomes are adorned who is able either with tongue to vtter or with heart to coÌ„ceiue the rare deuises the pretious Iewels the singular art there to be fouÌ„d What an exceeding faire roome is the dining chamber of the heart the receptacle of the wil affections the shop wherein the vital spirits are wrought and the forge from whence is deriued that fire and heate which warmeth the whole house And least this fire should breake forth into such a flame as might bring perill of burning to this goodly building the chamber of the heart is dayly continually refreshed with coole blastes proceeding from the lungs as from an outward roome that is built round about a great part thereof Here also is to be seenethe Artery which as a liuely conduite carieth forth continually most christall streams of vital spirits into euery roome and office of the house Betwixt this second story and the third is laid the Midriffe as a flore that maketh a separation betweene the instruments of the vitall parts being the implements of that middle roome and the naturall instruments of the neather story which serue both for the vpholding maintenance of the whole building and also conteineth in it matter for the erecting of a new frame which is to stand after the former is come to his ful period In this third story or partition is to be seene the stomacke which being as it were the kitchin of the body receiueth in at the doore of the mouth al such meats drinks as are requisite for the keeping of it in sufficient reparations for the defence of it against two mighty enemies Hunger and Thirst who by continuall vndermining can of the same laâ— or to lay it euen with the ground And because nothing can be prepared in the kitchin without heate the maintenaÌ„ce therof besides the natural heat of the stomack it is coÌ„passed on the right side with the liuer on the left with the spleene behind with the muscles of the chinebone before with the kal aboue it hath the hart midriffe and within it are sundry vital spirits from al which as froÌ„ so many seueral fires it receiueth heat for the better dressing and concocting of that which is conueyed into it Neither are the gutters sinks necessarily belonging to euery house waÌ„ting to the perfection of this beautifull building of mans body as may appeare by the guttes and other partes of baser seruice without which it is not possible that this frame should long continue Now besides the singular delight and pleasure which this naturall knowledge of our owne bodies yeeldeth vnto our minds the profite commodity that issueth here from is great manifold For first in regard of our selues if we were throughly acquainted with the Anatomy of our bodies with the substance and situation with the forme and qualities with the vses and offices of euery part and member of the same it is out of all question that by the knowledge therof we might both preuent many diseases and infirmities which through want thereof would sease vpon vs and being ouertaken with any might recouer our selues more sâ—eedly by a wise and skilfull cariage of our selues according to the same Neither is it layd vpon euery one to haue so much skill as is requisite for him that maketh profession of that art towards all men but onely so farre forth as may serue for the pâ—eseruation of his owne health eyther in imploying the talent of his priuate knowledge or in yeelding himselfe more readily vnto the wise direction of the skilfull Physicion Secondly as Salomon sendeth vs to the industrious nature of the Pismire to learne diligence and forecast in our calling so the Apostle taketh occasion by the varietie of members in one body to reprehend two sorts of people in the Church of Corinth both such as were caried away with enuy towards their superiours themselues
being indued with meaner gifts and those also who being furnished with more excellent ornaments of Gods spirite were puffed vp with pride in themselues and with disdyne towards others of fewer graces And this being the second vse that ariseth from this naturall knowledge of our bodies offreth it selfe in most plentifull manner to be obserued by vs in euery part and member of the same What a notable lesson of good neighbourhood are we taught by the view contemplation of mans face For as many seueral members of different vses are so artificially knit and linked together in one face that not one of them is any impediment or hinderance vnto another in the execution of his office so we are instructed thereby how to cary our selues towardes our neighbours euery one to containe himselfe within the limits of his seuerall calling not to incroch one vpon another as the maner of a great many is that are not contented with their owne estate Againe in the second story of this frame when wee consider the lungs which are the bellowes of the voyce are placed so neere the heart that they compasse it rounde about are not all men thereby admonished that their speach is but the interpreter of the heart the messenger therof that the mouth must like a good seruant attend vpon the heart vtter nothing but that which it receiueth first froÌ„ the same that no man ought to imitate the example of Hippolytus in Euripides who being admonished of his Nurse to remember his Oath made her this mishapen answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tongue hath sworne but the mind is vnsworne As many hollow-hearted subiects of late dayes behaued themselues towads her Maiestie hauing recâ—iued a dispensation so to doe from Pope Gregorie the thirteenth whose goodly posie was thus set down in certaine tokens sent to all such as were to be reconciled vnto him Fili mi da mihi cor sufficit My sonne giue me thy heart and iâ— sufficeth Which is all one as if he had said sweare and forsweare thy self if thou wilt say thou art a good subiect go to the church do whatsoeuer is commanded thee so thou let me haue thy heart it skilleth not who haue thy tâ—â—g thy hande all the rest of thy body Elihu being of another spirit was better instructed in the knowlege of this neare coniunction which naturally ought to be betwene the heart and the tongue and therefore speaking to his friend Iob he telleth him that his words should be in the vprightnesse of his heart Whereas they that follow not this course of nature but violently draw their tongue to vtter that which is far disagreeing from the meaning of the heart are branded for the same by the kingly Prophet Dauid with this mark of infamy that they are men of two harts or of a double heart which is monstrous in nature The like instruction to this we are taught in that the tongue is placed so neere vnder the braine which is the seate of the mind vnderstanding part of man as it were at the feet of her schoolemaster to the intent it should not speake vnaduisedly and handouer head as we vse to say but with great deliberation both in regard of the matter it self to be deliuered by speech and also of the circumstances of time place and persons which are not to be neglected For looke how preposterous it is to set the 〈◊〉 before the horse so is it for the tongue to run before the wit and to vtter it knoweth not wel what hauing receiued no direction from the same And therfore Salomon putting the name of heart for the minde and vnderstanding part of man saith that a righteous mans heart meditateth or pondereth what it shal answer that the heart of the wise guideth his mouth prudently Neither is it slightly to be passedouer that euery one hauing two eies that serue for seeing two eares for hearing two nostrils for smelling two feet for going hath yet but one soft fleshy tongue for sundry vses that tied fast with strings compassed about with gums teeth and lips as with a double wall to teach men thereby that the tongue being a very vnruly member had neede to be brideled hemmed in on euery side least it breake forth into a world of wickednes and breed destruction to the whole body Now if we look into the middle story of this building there wee shall see that although the heart be the fountaine of life and the root of al the vital spirits that are dispersed into euery part and member of the body yet it cannot want either the coole refreshing it hath from the lungs or the veine-pipâ—s proceeding from the liuer or the moouing strings it hath from the sinews or the necessary defence of the ribbes and bones which as strong bulwarks and rampires fence it in on euery side Euen so fareth it with the great and mighty men of this worlde who although in regarde of their power and authoritie ouer others they seeme to haue their liues and liuelihoodes at their becke and commaundement yet they are so farre from being able of themselues to maintaine their honours and high places without the necessary aide of the inferiour sort as that without them they shoulde want wherewith to vpholde their owne liues But this appeareth yet more euident in the lower story of this frame where the guttes and entrailes of the body as it were the sinks of an house haue their abiding For although in regard of their vse they may seeme to be the basest and most abiect partes of the body yet if we consider the necessitie of them we shall see that a man may better spare a principall member of his body then the least gut that is in his belly Euen so fareth it with the politike body of a coÌ„mon wealth in which the base Artisan wil sooner be missed oftentimes then he that carrieth a greaterport and is aduanced to a higher roome and office in the same A third vse that may be made of this booke as it were of a christal glasse worthy the looking into is that singular delight pleasure which may be reaped by the view and consideration of the harmony betwene this terrestriall frame the celestiall habitation of the heauens when they are compared together And as that famous sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe is reported of many to haue descended from the heauens so surely it wil be no small furtherance to a man whereby hee may attaine to a better knowledge of himselfe if hee seriously obserue what a great agreement there is betwene him and the heauens whereunto the very situation of his countenaunce lift vp towardes heauen doeth as it were leade him by the hand First therefore if wee consider the originall of them both wee finde in holy Writ that as God is saide to haue made the heauens in the beginning so also it is
there related that not long after he made man after his owne image and committed vnto him the soueraigntie ouer the earth and ouer all liuing and moouing creatures vnder the cope of heauen Neither can it bee truely said that howsoeuer the Lord himselfe formed the first man and breathed in his face the breath of life yet since that first creation hee hath not intermedled at all with the continual propagation of mankinde but hath surrendered all his working power into the handes of nature by whose powerfull operation the matter of mens bodies is brought to this glorious perfection which we see it hath when it first appeareth in the worlde For this is to speake after the manner of meere naturall men that haue not as yet learned the language of Canaan as is plaine if wee call to minde what the kingly Prophet saieth vnto the Lorde that it was hee that possessed his reines and that couered him in his mothers wombe Which also is more manifestly taught by that holy man Iob who confidently affirmeth that it was the Lorde who had powred him out as milke and turned him to cruddes like cheese that he had clothed him with skinne and flesh and ioyned him together with bones and sinewes Wherefore as it was the eternall God who first turned the body of the heauens into that roundnes gathered the light into the bodies of the celestiall lamps fixed the starres in the firmament endued ech planet with his seuerall motion and clothed the inferior world with this glorious circumference so the same God at the first planted Adam as the roote of mankind and euer since hath caused his whole race euery seuerall person as so many branches to issue and grow out of his loynes He turned the eies into that roundnesse hee planted the eares as watch-towers in the vpper part of the head he placed the tongue fastned the teeth stretched out the sinewes hee watred the veines with blood gaue maessines to the bones and clothed the flesh with a fine skin as with a garment he seuered the fingers and toes caused the feete to walke and the hands to gripe Hee and none but he giueth sight to the eies hearing to the eares taste to the tongue smelling to the nostrilles and feeling to the fingers Who but hee hath endued the lungs with breathing the heart with the spirits of life the stomacke with concoction the liuer with the making of blood and womens breastes with the making of milke Who hath fashioned the instruments of hearing in the head like to a hammer and an anuile the heart in the body like a pyramide and made the spleene in substance like a spunge Who hath couered the head with haire for comelines and boared the skin through with infinit pores for euacuation In a word who hath giuen beauty to the whole body and to each member his seueral operation What father what mother what workman hath wrought these things but the onely wise and immortall God But to proceede as the sunne moone and celestial starres and planets haue a double motion the one common with the whole body of the heauens the other proper and peculiar according to the nature of euery seuerall starre so haue the partes of mans body two motions whereof the one dependeth of the motion of the whole body and is therefore vniuersall and the other is particular according to the inset nature and disposition of each seuerall member And to descend to a more speciall comparison of one particular thing with an other how doth the diuerse operations of the animal spirite whose seate is in the braine concurre with the different workings of the sunne in the firmament vpon the infâ—riour bodies here below vpon the face of the earth We see that through the selfe-same reflexion of the sun-beames the clay is hardned and the wax made soft that the light of the sun is comfortable to some eies whereas other become worse through the brightnes of the same that it worketh otherwise vpon a thicke body then vpon a thin vpon a hard then vpon a soft vpon a plant then vpon a stone vpon the earth then vpon the water So the Animal spirit being distributed into sundry partr and members of the body worketh diuersly in each of them according to the diuerse nature composition and temperament of euery one For being imparted to the eyes by the opticke sinewes it giueth sight to the eares by certaine passages it woorketh hearing to the tongue by small Nerues it breedeth tasting in a worde being dispersed into the muscles and skinne by meanes of certaine sinowie threedes concurring in manner of a net it infuseth feeling throughout the whole body And as it often falleth out that wee are depriued of the heate and light of the sunne when either some thicke cloude or the bodie of the Moone or some such thing is interposed and put betweene vs and the same so wee quickely see and feele the want of the Animall spirite when any thicke clammie humour or winde or melancholicke fumes or any such impediment stoppe the passages and hinder the woorking thereof as is to be seene in them that are taken with the palsie apoplexie madnesse numnesse and such like It is no lesse delectable then straunge to consider in howe many thinges the Sunne as it were the heart of the heauens agreeth with the heart of man which may not vnfittely bee called the sunne of the body For as the Sunne being the chiefest of the Planets occupieth the middle place among those wandering starres hauing the rest as his guarde both aboue and beneath him to employ as neede requireth both for their owne safetie and the good of the inferiour worlde so the heart being the chiefest member of the body is seated in the middle storie of the same hauing the other partes both aboue and beneath it and on euery side employing them according to their seuerall offices for the vpholding and preseruation of the whole frame And as the Sunne is the storehouse of that celestiall heate which together with a diuine and quickening spirite working in the bowelles of the earth maketh it a fruitfull Mother and tender Nurse for the bringing foorth and preseruation of all thinges so the heart is the harth from whence proceedeth all that inset and natiue heate which being conueyed with the vitall spirite into euery member of the bodie maketh them liuely and powerfull to perfourme those dueties that are enioyned them Concerning the motion of the heart as it agreeth with the Sunne in this that they both haue a double motion so in that the heaâ— being the first that receiueth life and motion is the Originall of all motion in the body it resembleth the whole heauens of which dependeth all naturall motions of inferiour bodies whatsoeuer Againe the two eies in the head represent the two chiefe lights in the firmament And as there are both simple stars in the heauens namely the Sunne Moone Saturne Iupitâ—r Mercurie with the
rest and also compound as the Charles-waine the Lion both the beares and others so in the body there are simple or similar partes as the sinewes bones arteries veines c. and compound partes as the heart liuer braine stomacke lungs and such like Moreouer it is certaine that the Planets howsoeuer in regarde of their moouing to and fro they are saide to be wandring starres haue yet their certaine liâ—â—â—tes in the heauens especially in the Zodiacke in which as in their dwelling houses they exercise those naturall powers wherewithall they are endued as the proper mansion of the sunne is in Leo of the Moone in Cancer of Saturne in Capricorne of Iupiter in Sagittarius and so of the rest In like manner although the body of man bee so framed as that there is no one part but it is seruiceable vnto all yet there are certaine seuerall places appointed as peculiar shoppes for each facultie to woorke in especially as the braine for the Animall spirite the heart for the Vitall and the liuer for the Naturall the gall is the receptacle for choler the spleene for Melancholy the sucking veines serue to purge the blood from the serous substaunce of it and so of the other powers and partes of the body To conclude this third vse for a day woulde not suffice to vtter all that might bee spoken in this matter as the Sunne by reason of the Annuall progresse through the twelue signes maketh a sensible diuision of the yeere into foure partes which haue their different seasons and qualities if they fallout according to the course of nature and so likewise the Moone by her 〈◊〉 quartereth the moneth accordingly euen so farethit with the body of man in regarde of his whole age which being considered from the beginning vnto the ending agreeth very fitly to those seuerall seasons both for number and praedominant qualities if the threede of life bee not cutte off in the midway by the rasour of death For the body of man in his first age which is his childehoode is moist and hote and so is the former part of the yeere called the Spring as also the first part of the moneth from the new moone to the ending of the first quarter In the second part of mans age which is his florishing and youthfull time the body of man is hote and dry such as are the qualities of the second part of the yeere or Sommer season and of that second part of the moneth which is from the first quarter to the full Moone Thirdly the bodie of man in the third part of his age commonly called Mans-age is colde and moist according to the disposition of the third part of the yeere called Autumne and of that season of the Moone which is from the full to the last quarter To conclude in the fourth and last quarter of mans age called Olde-age his body is coldâ— and drie like to the Winter season and to the fourth part of the Moneth which is from the last quarter to the next newe Moone Nowe as these three former vses of the Anatomie of mans bodie serue for the commoditie and delight of man so the fourth is the same that ought to be made not onely of the body of man but as Salomon teacheth vs of all the creatures both in heauen and earth and that is the glorie of God For the Lord hauing set in his visible creatures euident markes of himselfe and of his eternitie power goodnes wisedome and prouidence as the Apostle teacheth what remaineth but that man for whose sake seruice the Lord created al things should thereby acknowledge his soueraigne Lord and returne vnto him all glory praise and duetifull obedience for the same That we ought to make this vse of the Anatomicall consideration of our bodies the kingly Prophet Dauid teacheth vs most diuinely by his owne example when after a view taken of the admirable woorke of God in fashioning him in his mothers wombe he breakâ—th forth into this saying I will praise thee for I am fearefully and wonderfully made maruellous are thy works and my soule knoweth it wel And surely vnles we tread in the steps of this worthy king propoâ—â—d this as the scope of all our trauailes in searching out the seuerall parts of our bodies that God our Creatour and gratious preserâ—er may bee praised worshipped feared thereby we shall neuer know our selues aright and as we ought to doe but rather ioyne with the most part of men who not vsing their skill in this behalfe as a ladder to climbe vp by vnto God sticke fast in the very matter and forme of their bodies so that many of them become meère Naturalists and very Atheists One especiall cause whereof as 〈◊〉 it is because they lay not the ground and foundation of their skill in the holy Scriptures the fountaine of all sound knowlege which teach vs that â—t is the Lord that made vs and that formed vs from the womb but followe after some small streames of this knowledge euen such as are polluted with the inâ—entions of mans braine placing the course of nature in the procreation of mankind which is but an effect of Gods almightie working power in the roome of God himself the supreme cause of al. In which respect they may not vnfitly be resembled to Moles that are alwaies plodding in the earth or to swine that finding acorns vpon the ground neuer looke vp to the tree from which they fall They forget that mans eies are therefore set in the head which is the vpper part of the body rather then in his breast belly or feet because he should be admonished thereby to lift vp his mind vnto heauen and heauenly things therfore Plato saith that mens eies were set in a body erected and looking vpward that they might be as guides to leade them to the knowledge of God vpon the sight of the celestiall light notice taken of the heauenly motions Otherwise althogh a mans skill be neuer so great althogh he knowetâ— the way of the stars the walles of the world the foundatioÌ„s of the earth the top of the heauens yet if he be ignorant of the creator moderatour of them all it shal profit him nothing But as no man is to look for grapes of thorns or figs of thistles so we must not thinke that Epicures and Atheists wil once either labor to know God or open their lips to praise him when as yet they haue not learned to beleeue that he is much lesse that he is a rewarder of them that seeke him And surely of all Sathans delusions wrought by him in the hearts of vnbeleeâ—ers this monstrous error of 〈…〉 as that which is destitute of all shew of 〈…〉 selfe into the heart of man For 〈…〉 râ—ption hunger and thirst is not more incident vnto him then 〈…〉 relâ—gion and aberration in 〈◊〉 yet for any man not to see and acknowledge by the dimme candle of nature that God is
nature and composition of the heart and of the midriffe of the tunicles or skinnie couerings of the breast and of the Pericardion or Cawle about the heart of the motion office and vse of the lungs of the heart and of the arteryes Chap. 37. 224 Of the substance situation and counterpoize of the heart of the nature and vse of the vitall spirite and of the forge vessels and instruments thereof of the sundry doores and pipes of the heart and of their vses Chap. 38. 229 Of the second motion of the heart which belongeth to the affections of the soule and of those that goe before or follow after iudgement of the agreement that is betweene the temperature of the body and the affections of the soule Chap. 39. 233 Of the health and diseases of the soule of the agreement betweene corporall and spiritual physicke how necessarie the knowledge of the nature of the body and of the soule is for euery one Chap. 40. The sixt dayes worke 237 OF foure things to bee considered in the will and in the power of desiring in the soule and first of natural inclinations of selfe loue and the vnrulinesse thereof Chap. 41. 241 Of the habite of the soule in the matter of the affections and of what force it is of the causes why the affections are giuen to the soule with the vse of them of the fountaine of vertues and vices Chap. 42 246 That according to the disposition of the iudgement the affections are more or lesse moderate or immoderate of the cause of all the motions of the soule and heart of the variety of affections of the generation nature and kindes of them Chap. 43. 250 That ioy or griefe are alwayes ioyned to the affections and what ioy and griefe are properly Chap. 44. 255 Of the causes why God hath placed these affections of ioy and sorrow in the heart of true and false ioy and of good and bad hope Chap. 45. 260 Of feare and of the nature and effects thereof toward the body the mind and the soule and how it troubleth them of the true harnesse and armour against feare Chap. 46. 265 Of the delight and pleasure that followeth euery ioy and of the moderation that is required therein of diuers degrees of pleasures and how men abuse them especially those pleasures which are receiued by the corporal senses Chap. 47. 270 Of the comparison of pleasures receiued by the internall senses and how men descend by degrees from the best to the basest pleasures of the difference betweene the vse of spirituall delights and corporall and how the one chase the other Chap. 48. The seuenth dayes worke 276 OF the affections of loue of the nature kinds and obiect of it of the beginning of friendship of the vertue and force of alluring that is in likenesse and in beauty of the agreement that is betweene beauty and goodnesse Chap. 49. 281 Of other causes why beauty procureth loue and of diuers degrees and kinds of beauty how it is the nature of loue alwayes to vnite an what other effects it hath how loue descendeth and ascendeth not what power it hath to allure and breed loue Chap. 50. 286 Of desire and coueting and of the kinds of it of the infinitenesse of mens desires and what Good is able to satisfie and content it of the difference betweene desire and loue and of the vtmost limit and end of loue Chap. 51. 291 Of the good things that are in true loue of the diuers valuations of loue and of the benefits which it procureth what knowledge is requisite to allure loue and how one loue groweth by another of the friendshippe that may bee both betweene the good and the badde Chap. 52. 297 Of fauour reuerence and of honour of their nature and effects of those outward signes whereby they shewe themselues of pity and compassion and howe agreeable it is to the nature of man Chap. 53. 302 Of offence in the heart and soule of the degrees of offence and of the good and euill that may be in this affection of contempt that is bredde of it and of mockery which followeth contempt Chap. 54. 307 Of anger and of the vehemency and violency thereof of the difference that is betweene anger and rancor of the affection of reuenge that accompanieth them of the motions of the heart in anger with the effectes thereof wherefore this affection is giuen to man and to what vse it may serue him Chap. 55. 313 Of hatred and of the nature and effects thereof of a good kind of hatred and of the remedy to cure the euill hatred of enuie and of the kindes and effects thereof of the difference betweene good and euill enuy Chap. 56. The eight dayes worke 319 OF iealousie and of the kindes thereof how it may bee eyther a vice or a vertue howe true zeale true iealousie and indignation proceede of loue of their natures and why these affections are giuen to man Chap. 57. 324 Of reuenge cruelty and rage and what agreement there is among them what shame and blushing is and why God hath placed these affections in man and of the good and euill that is in them Chap. 58. 330 Of pride with the consideration thereof aswell in nature intire as corrupted of the orginall thereof and of such as are most inclined thereunto what vices accompany it how great a poison it is and what remedy there is for it Chap. 59. 335 Of the naturall powers of the soule and what sundry vertues they haue in the nourishment of the body of their order and offices of their agreement and necessary vse where the vegetatiue soule is placed in the body and what vertue it hath to augment the same Chap. 60. 341 What instruments the soule vseth in the body about the naturall works of nourishing and augmenting of the ventricle of stomacke and of the figure orifices and filamentes it hath of the stomacke and of what substance and nature it is of the causes of hunger and of appetite of the inferior orifice Chap. 61. 347 Of the intalles and bowels and of their names and offices of the nature of the three smaller guttes and of the other three that are greater of the instructions which wee may learne by these things Chap. 62. 353 Of the Mesentery and Mesareon of the Meseraicall veines of the Pancreas or sweete bread and of their nature and office of the liuer and of his nature and office of the rootes bodies branches of the veines of their names and vses and of the similitude betweene them and the arteries Chap. 63. 358 Of the blood and of other humours in the body of their diuersity and nature and of the agreement they haue with the elementes of the similitude that is betwixt the great garden of this great worlde and that of the little worlde touching the nourishment of things contayned and preserued in them Chap. 64. The ninth dayes worke 363 OF the vapours that ascend vp to the braine
insensible as the bones gristles are neither can they giue any motion or sense as the sinewes can but serue only for baÌ„ds to tie the bones one to another to knit the other members vnto them But the sinews which proceede either from the braine or from the marrow of the backe bone whose originall is from the braine are of a teÌ„der soft white substance of that nature that they haue al sense which they impart to al the sinewy parts of the body And of theÌ„ also some giue both sense motion together Therfore their substance is not so dry nor so hard as that of the ligaments neyther yet is it so soft tender as is the substaÌ„ce of the flâ—sh or of the kernels or of the skinnes of such other like parts wherof we wil speake hereafter As for the pannicles cords or filaments which are litle long threeds slender white solide strong we may comprehend them vnder the name of sinews ligaments because they take part of both natures For some of them haue sense with the sinewes others haue none with the ligaments The office of the pannicles which are litle skins made of sinews ligaments is to defend to knit together the members to impart to many of them sense as to the liuer the heart the lungs the splene the kidneis And as for the filaments they serue the body some to draw nourishment others to retaine and keep that which is meete to nourish the body and some to driue forward and to cast forth those excrements and superfluities which help not to nourish it but are only a burthen and griefe vnto it The veines are thinne and slender pipes carying the thicker blood wherewith the body is nourished and they haue their beginning from the liuer For in that the hollow veine is greater and larger then the rest and out of that all the other veines extend themselues into all the body as it were branches proceeding from the body of a tree Herein as we will do in all our discourse we follow the common opinion approued of the late learned Philosophers Physicions Anatomists For Aristotle wrote that the heart was the original of the veins But Hippocrates taught otherwise whom Galen followed confuting Aristotles opinion As for the Arteries or pulses they are pipes that proceed froÌ„ the heart For in that is the great artery planted which is the stock of al the rest which serue to cary the vital spirits throghout the body they are couered with litle skins that are strong thick to keep the spirits from breathing out for the same cause they haue their passages more streight So that they haue two skinnes or couerings whereof that which is vnderneath is fiue times thiâ—ker then the skinne of a veine To conclude the Arteries and veines are ioyned together to the ende that the vitall spirites might draw and receiue from the veines conuenient matter for their nourishment as also that by their heat they might warme the blood that is within them For there are certaine mouthes in them both for this mutuall communication both that the spirit might draw his nourishment from the veines as flame fetcheth the preseruation of his light from the lampe and also that the veines might receiue spirit and heat from the arteries As for the flesh it is a substance of blood which is then made when the thickest part of it is as it were congeled and with that all the members of the body are clothed outwardly Wee must speake more largely of the vses and properties of all these simple partes which wee haue here laid open in few wordes In the meane time in this litle that hath bin discoursed wee see a maruailous prouidence of God who hath disposed and tempered the matter of the body in such wise that hee made it so apt to effect that worke which hee purposed that by proportions and mixtures so well contriued from one degree to another as he hath done in the elements to the end that all the partes of the body might the better be preserued one by an other And although mens bodies are compounded of earth and of the other elements as we haue already touched yet God sheweth himselfe very wonâ—e full in this whole worke and matter of man For as he turneth the earth into diuers natures so that of one peece hee maketh gold of another siluer of this brasse iron and other metâ—alles of that mineralles of another pretious stones of sundâ—y sortes which are as it were â—he bones of the earth besides a great many other things of diuers kinds which were infinite to rehearse so of one selfe same matter appointed for the composition of the body hee maketh vaâ—iety of workes that 〈◊〉 may be framed and furnished in al respects For we see what difference there is betweene the bones which partes are most earthy and so consequently driest hardest and coldest because of al other partes they dâ—aw nearest to the nature of the earth Then the gristles obtaine the second degree next after the bones for agreement of nature as that which is in then iddest betweene the bones and the ligaments as the ligaments are of a middle nature betweene the gristles and the filaments and the filaments betweene the ligaments and the sinewes and so of the rest Therefore as God the great workmaster of nature hath framed all the partes of mans body of matter taken from all the elements so also hee hath tempered his matter according to the worke he meant to make and to that office which it pleased him to appoint vnto euery part and member of the body So that the matter of some partes holdeth more of the earth of other partes it hath more water or aire or fire or else is more or lesse mingled of all together Whereby it appeareth how aptly this workemaster can apply himselfe vnto his worke Wee haue also another notable testimony of his prouidence in that hee hath made the ligaments so strong and firme according to the necessitie of their office hauing ordained them to knit the bones in their ioynts and to bee as it were bands cords to tie and conioyne them together euen as the thongs of harnesse keepe the parts thereof bound and tied one to another We may say as much of the filaments but chiefly of the sinewes which in their places serue for bands to the body And here wee haue also to note that because God hath created them to giue both motion and sense to the body therefore hee hath planted their roote partely in the braine partly in the marrow of the backebone which is also deriued from the braine as the originall of the ligaments is either in the bones or in the gristles or in the skinne and the beginning of the filaments both in the ligaments and in the sinewes according to that vse for which they were made And that the motion
of liuing creatures might not be hindered hee hath not made the ligaments nor the filaments nor the sinewes of any such boisterous or stiffe matter but that the creatures may easily bend euery way whithersoeuer they list to mooue and turne their members Neyther hath hee made them of so tender and soft matter but that they are strong and powerful enough to holde fast all the members within their ioynts to the ende they might not easily become bare and thrust out of their places as also to furnish the creatures with strength and power which consisteth principally in the force and might of these partes It is requisite also that they shoulde be such because they are as it were in continuall labour and sustaine great stresses Wherefore they must needes bee of such matter as will not easily yeelde or weare away or breake in pieces And because all the members and all the ioyntes are not to sustaine labours and brunts alike therefore the Lorde hath very well prouided for that as hee hath done the like also in the composition and distribution of the bones For those members that must sustaine the heauiest burthens and greatest brunts that are to dispatch most laboursome businesse and therefore require the greater strength haue biggest strongest and mightiest bones ligaments and sinewes so that their bulke bignesse breadth and thickenesse are answerable to their necessary vses The lesser members and such as are to vndergoe lesse paine which are ordained to effect more fine and witty workes wherein Arte is more required then force haue also their bones ligaments and sinewes lesser and smaller so that in certaine places there are some bones passing small and sinewes which are onely as it were little threedes Thus much I thought meete for vs to vnderstand concerning the simple parts of the body nowe wee must consider the compound partes and first intreate of the outermost partes and so followe that which wee spake of the foundation of mans building to the ende that by little and little wee may set him vpright and consider him throughly in all his partes Therefore thy speach ACHITOB shall be of the feete and legges and of the armes and handes Of the compound partes of the body and first of the feete and legges and of the armes and hands Chap. 4. ACHITOB. Among the manifolde and great commodities which wee may reape by the diligent consideration of the Anatomy of the body there are two of greatest weight The first is to put vs in minde of our mortalitie in regarde of our bodies to the ende that we should not please ourselues too much in the beautie of them and so waxe prowde and abuse our selues as also that wee should remember all those testimonies which wee haue in the holie Scriptures of the frailtie of man and of his whole nature For when wee see that those partes of the body that are hardest strongest most firme and such as after the death of a man continue longest before they returne into powder and into that first matter out of which they were taken as namely those partes that were propounded vnto vs in the former discourse especially the bones I say when we see that these notwithstanding their hardnesse must in the ende returne to dust as well as the rest what shall wee thinke of the other partes that are softer and more tender and lesse able to resist corruption Therefore the spirite of God doeth so often by his worde call and send vs backe to that instruction which hee giueth vs by the matter whereof hee made and framed our bodies and by the consideration of our owne originall and birth to the ende wee shoulde learne to containe our selues euermore within the compasse of all humilitie and modestie as well towardes him as one towardes an other Hereof it was that Isaiah had commaundement giuen him from the Lorde to crie that all flesh i◠grasse and all the grace thereof as the floure of the field Man that is borne of a woman saieth Iob is of short continuance and full of trouble Hee shooteth foorth as a floure and is cut downe hee vanisheth also as a shadow and continueth not Againe for the second point wee are taught to consider and to knowe by that prouidence of God which sheweth it selfe in the composition of the vilest and most earthy partes and in that frame which hee maketh for the building of the whole body howe great and woonderfull it ought to be in the residue namely in the noblest partes thereof especially in the soule if wee could see it with our eyes as wee beholde the body Wherfore that wee may the better knowe the excellent worke of God in this building we must raise it vpright before our eyes to the end wee may behold it on the out-side as it were a frame ready made from the foote to the top and from the foundation to the couering and highest part thereof The whole body of man is commonly diuided into foure principall outward parts which are called compound in respect of the simple partes spoken of before which serue for matter to make them of whereupon afterward they take the name of member according to that forme that is giuen to eche of them These foure principall parts are the head the breast the belly the outward partes namely the armes and handes the legges and feete The head endeth where the necke beginneth The breast comprehendeth that part which we commonly call the breast also the backe the ribs and whatsoeuer else is contained in them from the necke vnto the midriffe which is a skinne that separateth the heart and the lungs on the one side and the inferiour intralles on the other The belly reacheth from thence where the breast endeth vnto the bone aboue the priuie members and neare to the groine The extreme or outward parts are already named by vs and of them our present discourse shall be beginning as it were at the foundation vpon which all the body is laide First therefore wee see how God hath so aptly fashioned the feete that they doe not onelie beare vp al the rest of the body but also carry and recarry it wheresoeuer a man wil. Next the legs are set vpon them as it were the pillers of this whole building being closed in such sorte vnto them as neede requireth to helpe the feete to sustaine and beare vp all the rest of the frame laide vpon them For this cause Salomon calleth them the strong men that stoope in olde age when their vertue and strength faileth them For they bow through weakenes and tremble as the hands do which the same Prophet calleth the keepers of the house Now because the chief strēgth of the body lieth in the bones when the scriptures meane to set forth any violēt griefe as when a man is extremly pressed as it were altogether oppressed they say that his bones are vexed or broken or out of ioynt that is to say all
ribbes For seeing the members of mans breathing are closed within needefull it is that they should not onely bee defended and armed with bones for their garde and preseruation but also that these bones should bee so placed that they might inlarge and restraine themselues open and close againe in such wise that the breathing and members thereof be not hindered in their motions Therefore they are all by nature lesse harde then the other besides they are many to the end there might be spaces betwixt them not only for the inlarging restraining of the breast but also that the muscles might bee placed betweene the ribbes And this is one cause why it was needfull that the backebone should be framed as it is namely that it might bee moe commodious for respiration And because the stomacke also standeth in neede of inlargement and restraint according to the quantity of the meate which it receaueth and according as it is lift vp and pressed downe thereby therefore it was requisite that it should haue the like helpe But forasmuch as it might soone bee hurt by reason of the hardnesse of the ribbes if they were driuen and forced against it God hath so disposed those ribbes wherewith he hath defended the stomacke that they are neyther so long nor so hard as the rest For they are of a softer kind of bone drawing neerer to the nature of gristles then the other and the more they descend downward the shorter they are Therefore the lower part of the ribs are commonly called the false ribbes or bastard ribbes which on eche side are fiue in number the other seuen ending at the breast-bone to the end they may defend and garde the heart lungs which are vitall parts Hereupon when any hath bene wounded to death it is often said in the holy scriptures that he was stricken vnder the fift ribbe because no blow pierceth those partes but it hurteth some one of the vitall members which cannot be wounded but that death followeth therevpon We see then how the prouidence of God did well forcsee whatsoeuer was requisite in this worke of mans body and hath prouided thereafter as need required as we may easily iudge by that which wee haue heard of the bones onely which parts are most earthie and massy and are voyde of all sence Wherefore we may well conceaue how excellently this wisedome hath wrought in the other partes and members that are more noble But we may iudge a great deale better of all this if we consider that our treatise of the bones onely is but very litle in comparison of that which might be spoken if a man would vtter it as Phisicions doe and distinguish properly of all the kindes of bones and of their vses Nowe to ende the outwarde composition of the body touching the bones we must consider of the share bone and of the bones of the head of the marow that is within the bones and of the vse of the necke Last of all wee will clothe with flesh this dry Anatomy that afterward we may come to those parts of our building that are most noble and excellent Therfore it belongeth to thee AMANA to intreat of this subiect Of the share bone and marrow of the bones of the bones in the head and of the flesh of the muscles and of their office Chap. 6. AMANA Nothing maketh the worke of God in the composition of mans bodie more woonderfull then the beautie of his shape and the exquisite arte vsed in the worke wherin a man cannot change so much as a naile or an eyelidde which is but haire but that some imperfection must be acknowledged therein and some discommoditie following thereupon will cause it to be perceiued For this cause the kingly Prophet considering his creation speaketh as one rauished with admiration I will sayeth hee prayse thee for I am fearefully and wonderfully mad marueilous are thy woorkes and my soule knoweth it well Hee could not in all that Psalme maruaile sufficiently at so excellent a woorke of God Therefore he vsed a word which signifieth as much in the Hebrewe tongue as if in stead of our speech thou hast framed or fashioned me hee should haue saide I haue benewouen or wrought in tissue and interlaced and fashioned artificially as it were in broadery woorke And truely no image or picture howe well soeuer it bee painted and purtrayted is to be compared with the forme and figure of mans bodie neyther is there any woorke of tapistrie so well wrought and imbrodered or that hath such varietie of exquisite arte and such diuersitie of figures as that hath And from what paterns doe Painters and Ingrauers take the fashion and forme of those Images and pictures which they would drawe foorth but from this What is a piece of tapistry or imbrodered woorke in comparison of a mans bodie which is as it were an image of the whole world and wherein a man may finde almost the varietie and draughts of all things contained in the whole frame of the world This will euidently appeare vnto vs in the sequele of our speeches touching the compounded parts of the body Therefore to finish the externall composition of this humane building concerning the bones we will first note that God in creating the bellie hath not compassed it about with bones as he hath done the other parts of the body and that chiefly for two causes First it is most meet it should be so by reason of the meat it receiueth Secondly for the benefite of women that beare children But to the end it might be vpholden together with that burden it beareth God hath giuen vnto it the Share bone for a foundation which also standeth insteed of a bulwarke for the bowels And because a man cannot alwayes stande vpright but must oftentimes sitte downe not onely to rest himselfe but also to dispatch many works which he hath to doe therefore he hath the buttocke bones and the flesh wherewith they are couered which are vnto him in stead of a stoole and a cushion to sitte at his ease And forasmuch as the bones are to be nourished they haue for their familiar foode the marrow which by nature is moist soft fat and sweete Therefore it hath neyther sinew nor sence but is within the bones as the sappe of trees is in the middest of their stockes and braunches For this cause Iob speaking of the prosperitie of the wicked saieth His breasts are full of milke and his bones runne full of marrowe But this is strange that seeing it is made of the thickest of the blood as it were a superfluitie of the meate how it can be ingendred within the bones and draw nourishment from the veines as other parts of the body do But God knew well howe to prouide for that and to make way for nourishment through the hardnes of the bones which are not all alike full of marrowe For as some of them are more drie or
thredes that are throughout the whole bodie both in the heart and in the stomacke and in other partes that haue flesh But we haue further to note the great differences of flesh that are in all the partes of the bodie that we may still increase in the knowledge of the marucilous woorkes of God and of his diuine prouidence For there is great difference betweene that flesh where with the bones ligaments and sinewes are couered and clothed and that of the internall partes of the bodie which also differeth in quality albeit all is compounded of one and the same matter For what difference is there betwixt that flesh which is betweene the skinne and the bones and that of the brayne as also that of thelungs heart liuer splene and kidneyes Not one of all these members hath his flesh like to any of the rest but they all differ very much according to the nature and office of the compounded members For the flesh of the brayne is by nature apt for the generation of the animall spirites as that of the heart for the vitall spirits and that of the lungs for ayre and breathing that of the liuer to turne the matter which it receyueth from the stomacke into blood and into nourishment for all the members that of the splene to draw the grosse blood which is as it were the Lees of the blood and to nourish it selfe thereby that of the kidneyes also to drawe so much blood as is requisite for their nourishment and likewise to drawe the vrine which after they sende into the bladder Thus you see howe euery of these internall partes of the body is compounded of flesh meete for his nature and office Whereby wee see many and sundry shoppes within mans body whereof euery one hath his proper woorke about which it is busied and such a nature as is agreeable to that woorke which GOD hath assigned vnto it who is the Creator and the Workmaster and effecteth all these works by his heauenly prouidence Moreouer we haue to note that the flesh generally serueth the whole bodie for matter of filling to keepe close all the members thereof and namely all the bowels and to fill all the spaces betweene them as also to strengthen all those partes that are inuironed therewith to the ende they might not easily bee shaken in pieces It defendeth also all the members both against heate and colde Likewise if any man fall or lye downe it serueth him for a boulster or soft pillow and for a shelter against bruses and a defence against wounds for a shadow against heate and a gowne against colde And thus much I thinke sufficient to bee knowne concerning this present Subiect Nowe before wee take any other matter in hande wee are to consider of the Kernels that are in the body because of their excellent vse and propertie especially wee are to consider of the Dugges wherein appeareth a singular worke of GOD namely in women as wee may presently heare of ARAM Of the kernels in the bodie and of their sundrie vses especially of the breasts of women of their beautiè and profite in nourishing of children and of the generation of milke Chap. 7. ARAM. He that should onely stay in considering the lumpe and confused matter whereof man is dayly made hee shoulde see therein but a litle slime yea such vile corruption and rottennesse that a man would bee euen ashamed to name it But as a painter with his colours draughts of his pensil giueth a forme to that matter whereof he maketh his piece of woorke and painteth limme after limme and piece after piece so the Lorde giueth by little and little and by piecemeale to that confused masse and lumpe such forme and fashion as it pleaseth him to bestow vpon it in that time which he hath appointed for that purpose and as hee vseth to doe beginning alwayes at the least and weakest part and at that which is as it were nothing hee still continueth and increaseth his woorke vntill it be perfite and absolute Likewise after we haue considered of the least most earthy partes that are in the corruptible matter of the body we will looke into them that are more excellent and then come to the contemplation of that immortall essence which dwelleth in him Therefore I wil now goe on with our matter Subiect Those partes of the body that are called Kernels by reason of the similitude they haue with nuttes are of two sortes and haue their vse and commoditie very great especially in two respects For some are by nature more thicke and dry and serue to fasten the vpper partition of the members and vessels of the bodie to the end they should neyther breake nor cleaue Therefore wee haue such Kernels in the necke in the arme-pits in the groynes and in those partes where the elbow and the hamme bende and in certaine other partes There are others not so thicke by nature and more spongy and moyst and full either of milke or of seede or els of a flegmatike and glewish humor Now albeit all kinds of Kernels are giuen to the bodie to drink vp the humors and to moisten the other partes neuertheles those that are of this latter kind ferue chiefly for the first vse We haue such also to moisten all the partes of the mouth and of the throate by the meanes of spittle that so they may bee kept from drought and that thirst may bee repelled and moderated Likewise they are very seruiceable to the life of man in that they soake and drinke vp as it were spoonges the fleame that descendeth from the braine that it should not fall vpon the lungs or into the stomake or vpon other partes of the bodie to the great damage and danger thereof as it happeneth to such as are short breathed and in consumptions and to them that are troubled with rheumes And as these serue in the mouth and throate for spittle so there are many and those very great ones in womens pappes especially when they haue milke to the making whereof they serue as also those that are in more secrete partes which serue for seede namely to keepe it to dresse it and to prepare it for generation Therefore it is that those kernels which are in the breasts of men and of young maydens are lesse and harder Wee ought not heere to passe ouer without great admiration the good temperature and disposition which GOD hath made of the whole matter and forme and of all the partes and members of mans bodie insomuch that there is nothing howe litle or vile socuer which is superfluous which is not very commodious and profitable and which is not wonderfully well applyed and appropriated to such places as are most fitte for it and to those vses whereunto it ought to serue For who woulde haue thought that these kernels thus dispersed throughout the bodie were so many wayes seruiceable vnto it as we see they are Yea wee might heere
the prouidence of God herein that amongst them members giue by him to the body he hath created some of that nature that a man can in no wise liue without them and others so that albeit they be not necessary for life yet he can not liue at his ease and not receiue great hurt if he want them The members of the first sort are the braine the heart the lungs the liuer the splene the stomacke and such like that are the seates of the animal vital and natural vertues without which there could bee no stay of life For after these members are hurt or perished farewell life The other sort are the eies the eares the nose the tongue the feete the hands and such like For although a man loose some one or many of these members yet he doeth not therefore loose his life but hee shall surely feele the detriment which such a losse bringeth vpon him And as wee commonly say that the Oxe knoweth not the valow of his â—orne vntill the haue lost it so wee may with greater reason say that no man knoweth of what valew the partes of his body are vntill he want them or vntill they be so hindered that they cannot fulfill their office Wherefore we ought to pray to God to preserue them for vs whilest wee haue them and giue him thankes because he hath not created vs lame or maimed of any member And when we see any that were borne without them or that haue lost them since wee ought to be so much the more stirred vp to glorifie him acknowledging it to come from his grace in that he hath dealt better with ratheâ—r with them although we haue deserued no more then they Now because we do not so neither haue this consideration as we ought to giue him thankes and to vse them to his honour and glory therefore he depriueth vs of them many times to punish this ingratitude and to cause vs to know better the valew of these gifts after they are taken from vs and that wee haue lost them seeing we could not knowe it whilest wee had them nor yet him that gaue them vnto vs. And by the same meanes also he would admonish and put vs in minde of the dammage we receiue by the defects of our soule by those which wee feele by experience in our bodies Whereupon wee haue an other goodly point of the prouidence of God to note in that hee hath giuen vs almost all double members without which we could not liue but with great paine and trouble to the end that if we lost one wee might yet vse the other and in some sort supplie the losse of that which is wanting For this cause hee did not create onely one eye or one nosethrill one eare one arme one hand one legge or one foote but twaine This ought to bee well considered that wee might haue the better knowledge of the care that God hath ouer vs seeing hee hath so well prouided for all things that hee will not onely haue vs liue but also furnish vs with all necessary things whereby wee might liue more commodiously more easily and with lesse paine and trouble And when it falleth out that some one of these members or both are wanting God supplieth this defect by maruailous meanes For sometimes wee see that maymed folkes haue done many thinges with their feete or with their necke and head that others could hardly doe with their hands at least wise they haue done things without handes that would seeme altogether incredible to such as haue not seene them And many times wee see dumbe men whose handes stand them in steade both of tongue and eares For by the signes and gestures of their handes they signifie their meaning to others as if they themselues did speake and vnderstand the minde of others that make the like signes Yea there are some that conceiue what others say vnto them onely by seeing them open and mooue their lippes so that we must needs acknowledge it as a miracle of God Now hauing spoken generally of the senses of the body and specially of touching as also of their members and instruments wee must come to their particulars Therefore AMANA thou shalt discourse vnto vs first of the eyes which are as it were the principall windowes of this building which we haue vndertaken to pourtraite and set foorth Of the eyes and of their excellencie profite and vse of the matter and hâ—nors whereof they are made Chap. 10. AMANA It hath alwayes bin the opinion of the Stoics and Academics that the bodily senses did rather hinder then help to obtaine wisedome that no man could know or vnderstand anything that the senses were feeble and slowe that sensible things were so small that they could not be perceiued or els so subiect to motion that no certainetie coulde be found in them that our life is short and full of opinions and customes that all was compassed about with darkenes and hid and therefore that nothing could be perceiued or vnderstoode so that men were to professe that they woulde affirme or approoue of nothing Plato writeth in many places that wee must beleeue nothing but the vnderstanding which beholdeth that that is simple and vniforme and as it is indeede and that there is no science but only in those reasons discourses which the soule maketh wheÌ„ it is not troubled with bodily lets as with sight and hearing or with griefe plesure Eusebius disputing against this sheweth that the senses help much towards the obtaining of wisedome that when they are rightly affected and in their naturall habite they neuer deceiue the mind that it â—tentiue But wee shall knowe more at large what their profit is by continuing our discourses of the instruments of the senses Let vs knowe therefore that the eies were giuen of God to men to cause them to see and to be as it were their watch towers fentinels the guides leaders of the whole body as also they are as it were the chiefe windowes of the body or rather of the soule which is lodged within it For it is a most excellent worke of God whether we coÌ„sider the matter wherof they are made how diuerse or agreeable it is to the office that is assigned them or the beauty that is in their forme in the diuersity of their colours or the commodity vse of their motions and howe they are set in their places as it were goodly pretious stones laide in some curious piece of worke how they are inuironed and armed both aboue and beneath on the right hand and on the left with the eye-lids and the eye-browes not onely for their protection and defense but also to adorne and to make them shew more beautifully And surely it is not without cause that God hath put such great excellencie in them and hath created and framed them so artificially For first they are the chiefest members of all the
heart should vtter and declare another For before the tongue and mouth speake or speach be framed in them it must first be conceiued and bred in the heart and minde and then brought foorth and pronounced by the tongue and mouth Therefore Elihu saieth to Iob I pray thee heare my talke and hearken vnto all my wordes Beholde now I haue opened my mouth my tongue hath spoken in my mouth My wordes are in the vprightnesse of my heart and my lips shall speake pure knowledge We see heere how Elthu ioyneth the heart with the mouth the tongue the palat and the lippes all which are instruments of the speach as we heard before Therefore there must always be a good general agreement betweene al these things This good coÌ„cord beginning in our selues according to euery mans particular place ought to stretch it self generally to al that we may al agree together as the spirite of God so often exhorteth vs thereunto in his holy word And therefore it calleth them men of double hearts and double tongues that are not vpright in heart nor true and certaine in word Our Lorde saieth that of the abundance of the heart the mouth speaketh and that a good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth foorth euill things For as the tree is knowen by his fruite so speach maketh manifest both the heart and mind of a man Therefore hee shall be a great deale better knowen by his speach then by the sight of his face For his face doth not so wel lay open to the eyes his heart mind maners as his speach discloseth theÌ„ to the eares as we may iudge by that which we learned to this effect in the former discourse Therefore before the bellows of the lungs blow to frame afterward voice speach in the tongue and mouth the draught must be first drawne and framed in the hart that the tongue mouth may represent and expresse it afterward otherwise they will speake to no purpose but onely giue testimony that there is litle wisedome vpright affection in the hart Hereof it is that Salomon sheweth oftentimes that a wise mans toong is not lightly set on worke without the direction and counsaile of the heart and mind whose seruant and messenger it ought to bee but a foole powreth forth al his mind at once For he vttereth al that commeth in his mouth and speaketh before he hath considered what hee ought to say so that his words are sooner spoken then thought vpon The heart of the wise guideth his mouth wisely and addeth doctrine to his lippes Faire words are as an hony combe sweetenesse to the soule and health to the bones The wise in heart shal be called prudent and the sweetenesse of the lippes shall increase doctrine A wise man concealeth knowledge but the heart of fooles publisheth foolishnesse A foole powreth out all his mind but a wise man keepeth it in till afterward There are many such like places in the Prouerbs which I coulde alleadge to this purpose And wee know what is commonly spoken when a man speaketh of a good affection and in trueth that hee speakes from his heart but if hee be knowen to be a lyar craftie and deceitfull we say that he speaketh not from his heart Which is as much as if one should say that the same thing is not in his heart which he hath in his mouth Although in truth when those speaches are thought vpon before such contrarieties are found as wel in the heart as in the tongue and mouth For if they were not first in that they would not be in the tongue which is the messenger of the heart This is the cause of that double heart which we said was in wicked close and disguised persons You see then what wee haue to note both in regard of the bellowes that blow the Organs of mans body also of the player that ought to blowe and direct them Now let vs speake of the instruments and pipes into which the winde breath of these bellows doth enter giueth motion conuenient sound to euery one of them They haue bene named all vnto vs before Wherefore we haue to consider of that pipe which is called the rough Artery or wind-pipe which is made like to a flute and in regard of the matter is of the nature of a gristle and of skin It was necessary that it should be of such matter because it is to moue when it receiueth in or giueth out the aire and to be inlarged or restrained as need requireth Needful therfore it was that it should be compounded of such skins as are easie to moue to open shut and which might serue for soft tender ligaments And bicause the voice cannot be framed if the aire whereof it is made be not beaten backe with some thing it was in like maner requisite that some gristles should be mingled therewith and linked together as it was needful for the eares to be made winding in that the aire might rebound the better and receiue the sounds as wee heard before For this cause it is called a rough artery as wel in respect of the matter whereof it is compounded as of the figure For it is made after the maner of small circles and rings placed in a ranke one by another throughout the whole length thereof like to the taile of a Creuis and that with such moderation that it is thicke slender and driâ— according as neede requireth to make the voyce of a reasonable bignesse If it be too drie it malieth the voyce shrill and hard to bee pronounced as experience sheweth in burning feauers and in great droughts Againe the pipe thereof is larger beneath then aboue and so lesseneth vpward where neede is like to the pipe of a Bag-pipe to the end that the blast should neither be too slow and weake in ascending nor yet ouer hastie and â—odaine For if it be â—lowe and languishing it will turne to wind without any noise and sound and if it be hasty and sodaine it will breed sighes in stead of voyce as it falleth out to them that are diseased and weake whose breath is short and to old men who haue small vertue of respiration and much lesse of singing Therfore some expound that place of Ecclesiastes where it is said that all the daughters of singing shal be abased of the voyce of olde men and of the instruments which breede and pronounce it and of their vertue and strength although others will haue it to be vnderstoode of the eares But it may be referred to them both Now the principal instrument of the voice is in the head of the rough artery namely in that place which is commonly called the knot or ioynt of the necke or Adams morsel being fashioned likest to an Almaine flute I abstaine froÌ„ speaking more
of the affections it is necessary they shoulde agree together For as reason guideth before the affections will followe after Therefore wee may alwayes iudge of reason by the affections which it ought to gouerne as of the gouernement of a good Prince by the estate of his subiects of a good father of a family by those of his houshold Moreouer seeing the affections proceede from the heart there is the seate of that loue which wee ought to beare as well towardes God as towardes men which comprehendeth the whole lawe of God and all iustice For he that loueth God is not onely afraide to offend and displease him but desireth also to serue please him and he that loueth his neighbour doeth not onely abstaine from procuring him any dishonour or losse but laboureth also to aduance his honour and profit Therefore if the minde be lightened and inflamed with diuine light and the reason also that ruleth therein then the heart will waxe hote and burne with the loue of God and of his neighbour Which if it fall out so the heart will not be slacke in shewing foorth those heauenly motions that are within it in giuing matter to the soule to glorifie God and to the tongue and mouth which will speake out of the abundance thereof Likewise there will be an accord and consent betweene it and the voyce and tongue which then will vtter nothing but the trueth And this is the cause of that which wee were taught before namely that God by his prouidence and wise counsaile hath ioyned neere vnto the heart the chiefe instrument of the voyce which is the lungs as the other instruments that are higher are lodged neere to the braine and cheefely the tongue as the Oratours and Embassadours of Kings are placed next vnto them Wherefore if mans nature had not beene corrupted through sinne but had continued perfect and sound there woulde alwayes haue beene a goodly concord and consent betweene the heart and the braine the voice and the tongue the reason and the affections Next wee must note that seeing the heart is the first member of the whole body that receiueth life and thē giueth the same to others as also the last that leaueth life and seeing it is the shop of all the vitall spirits without which neither the braine nor the rest of the members can haue life or perforume their dueties it is not without cause that this member is taken to be as it were the seate not onely of the affections but also of reason Therefore it is taken in the Scripture one while for the minde as when Moses saieth to the people of Israel Yet the Lord hath not giuen you a heart to know and another while it is taken for the affections as when our Sauiour Christ saieth Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde For wee see heere howe he putteth a difference betweene the heart and the minde Sometime they are put indifferently one for another or one for both especially the heart as when the Lorde saide to Salomon Beholde I haue giuen thee a wise and an vnderstanding heart the heart is taken for the senses and minde as it appeareth very euidently For the same cause Saint Paul continuing his speach of Gods punishment aboue mentioned against the vngodlinesse and vnrighteousnesse of men hee addeth to that before recited this saying Wherefore also God gaue them vp to their hearts lustes vnto vncleannesse to defile their owne bodies betweene themselues which turned the trueth of God vnto a lie In which place wee see howe the Apostle maketh the heart to be the seate of the appetites and of the affections and howe hee calleth the vnruly and disordered affections of the heart by the name of lustes for so hee expoundeth himselfe by and by after calling them Vile Affections vnto which God gaue them vp Whereupon wee will note this that the naturall affections of the heart which pricke it forward to the desire of pleasure and which minister pleasure vnto it shoulde be no sinne at all vnto men but a benefite giuen them of God in the perfection of their nature were it not that by reason of the corruption which hath raken holde of it such desires and affections cannot containe themselues within the limites of their sound nature but there is alwayes some excesse euen in the perfectest and that being sinne is properly called euill concupiscence because it continually prouoketh vs to euill and causeth vs to goe beyond the bounds which God had set to our affections Whereof it is come to passe that that which should be a benefite vnto men in their naturall pleasures is become hurtfull vnto them Nowe forasmuch as the order of our discourses hath brought vs to the tractate of affections which haue their seate in the heart before wee goe any further we must say somewhat of the nature of this part of the body as we haue done of the braine to the ende we may the better know the seate and instruments of the vital power and vertue of the soule and of the will and affections as those which belong to the animal power and vertue haue bene declared vnto vs. Let vs then heare ASER handle this matter Of the nature and composition of the heart and of the midriffe of the tunicles or skinny couerings of the breast and of the Pericardion or cawle about the heart of the motion office and vse of the lungs of the heart and of the arteries Chap. 37. ASER. It is not without good and iust cause that God hath ordained that reason should lodge in the highest part of the frame of man and that the will and affections should lodge lower namely in the heart For by this order hee would admonish and tell vs what part and power of the soule ought to beare greatest sway therein and that vnderstanding and wisdome which teach vs the true rules according to which wee must square our whole life ought to raigne and haue the first place seeing the principall cause wherefore God hath created vs is to knowe him to the end that knowing him we should loue and honour him as wee ought and as for the affections they are to be 〈◊〉 and gouerned by wisedome and vnderstanding Wherfore if this order appointed by God be confounded and turned topsie turuy in vs hee causeth vs to feele and knowe it well enough For although sinne be the cause yet the impression of that diuine image which God hath set in the nature of man cannot be so wholy defaced in vs but there will alwayes remaine very euident and wonderfull testimonies thereof And therefore presently after we haue ouerthrowne this order and that the will lifteth her selfe vp against reason euen then doth reason condemne that fault of hers and compelleth the heart to take vengeance thereof and to punish in it her selfe disobedience and rebellion
with great torments and griefs insomuch that either it must consume away and perish or els returne to his due order and place and the wil must know that she hath a mistres not onely to teach her but also to correct her when she shall do amisse and peruert her order But let vs speake of that which more particularly concerneth so wonderfull a part of the body namely the heart First wee must remember how wee diuided before the internall parts of the frame and building of man into three bellies and lodgings of which the first I meane the braine was shewed vnto vs with all his partes Nowe we will come to the second which is in the middest betweene the other two namely in the breast which containeth the vesselles and instruments of the vitall facultie and vertue and those are the heart the arteries the lungs the rough artery with the appurtenances thereof Heere of it is that the name of the heart is oftentimes taken in the holy Scriptures for the middest or for the inward and secret part of a thing as when it speaketh of the heart of the earth and of the sea and of the heauens Nowe as wee haue heard howe reason hath his throne and iudiciall seate in the braine what ministers and what secretary hee hath neere about him and in what chambers and lodgings they are placed as also what ministers and officers are ioyned with him for the execution of his iudgements and decrees namely the wil and the affections so also wee must consider what manner of lodgings and habitations are assigned to these latter sort in the heart And although these officers and ministers are not alwayes obedient to reason but rise vp against it oftentimes and doe cleane contrary to that which it iudgeth and appointeth to be done yet by that order which God set downe they were to obey and to agree well amongst themselues as he sheweth it by the disposition of their lodgings We haue heard before that the heart and the lungs are lodged within the breast as in a strong holde and are compassed rounde about therewith for their safegard and defence But wee must note that there is a partition called Diaphragma by the Graecians which separateth the 〈◊〉 of the vital partes from the nourishing parts that are in the third belly and lodging of the body of which wee wil speake heereafter in his order This partition is aboue in respect of the naturall instruments appointed for nourishment and beneath in regard of the spirituall instruments that serue the vitall part And because it is a great rounde muscle of the breast about the ende of the neather part thereof it hath two vses of which the first and greatest is to be an instrument of breathing the second is to helpe to purge and expell the excrements of the body Next to that there is a tunicle or skinne which is very thinne and slender much like to a Spiders webbe is spread ouer the whole capacitie of the breast out of which two others proceede that diuide it throughout to the end there might be two distinct places of receipt that if a man had some great wound in one part thereof whereby the office of respiration and breathing which it hath should vtterly perish yet the other part that is vnhurt might at leastwise retaine the one halfe These skinnes serue also to couer and binde together all the vesselles and instruments contained within the breast and the former of them which hemmeth in the ribbes serueth chiefely to defend the lungs on that side where it is ioyned to the bones of the ribbes to the ende they shoulde not touch the bare bones when they execute their office namely when wee breathe Concerning the heart it hath for his next dwelling house a membrane or skinne called by the Graecians Pericardion which signifieth as much as if in our language wee shoulde say in a worde a compasse-heart And therefore this skinne is made of the same fashion the heart is namely very large and ample beneath but afterward it narroweth by litle and litle so that it endeth pointwise being in proportion like to a pine apple or to a pyramide which is the figure of a flame of fire Whereby it seemeth that God hath made the heart of this fashion to admonish vs that it is the place of that naturall fire which is in the body and appointed to giue it so much naturall heate as is necessary for the life thereof This skinne which is also called the litle closet of the heart is of such capacitie that it is seuered from the same on euery side as much as is requisite that his motion might in no wise be impeached Some thinke that there is some water within this vessell or some moisture like to a dew to water the heart that it shoulde not drie vp through the great heate that commeth of continuall motion in which it is without ceasing Nowe because this humour cannot be seene but onely in dead bodies there be that thinke it is made there onely after death through the exhalation and gathering together of the spirites which are there dissolued And in deede it seemeth to be a hard matter to knowe this by Anatomy because commonly it is not practised but vpon dead bodies And although a man woulde trie the experiment vpon quicke and liuing bodies yet they woulde be alwayes dead before he should come to that part or at leastwise there woulde be such a change and alteration that it would be very hard for a man to giue a right iudgement Neuerthelesse this might be knowen by cutting vp that part in some beast or other For there is alwayes some moisture found there euen before it be starke dead although indeed it cannot liue long after that part is opened But let vs returne to that which we begunne to speake of the heart which being the roote and fountaine of naturall heate disperseth it abroade by the arteries into the whole body and giueth life to euery part therof For albeit the instruments of respiration serue the voyce yet they were created principally for the hearts sake that the naturall heate which is in it might bee refreshed increased and fedde by them For this cause hath the Diuine prouidence made the lungs to be as it were the forge and shoppe of respiration to this ende that the aire without might bee sent euen to the heart for the causes and endes before spoken of For the aire that is to be brought to the heart is first prepared in the lungs to the ende it might moderate the heate of the heart and spirites and not enter in thither either too hote or too colde or in too great abundance whereby it might be damnified or quite choaked vp Therefore hath God made the flesh and substance of the lungs very light soft and spungie more then any other part of the body so that it holdeth much of the nature
of the aire and that for two notable causes For first seeing the lungs haue not their motion of themselues neither are fastned to the body to receiue motion from it it was needefull to haue them of such matter that they might bee easily mooued and followe the motion of the breast Next they will receiue the aire more easily without any violence if at any time it enter in vehemently and in great quantitie To conclude this point they are so seated in regarde of the heart that they wrappe it and clothe it both on the right side and on the left and serue to defend it against all the neighbour-bones neere about it But heere wee are to note the agreement and mutuall relation which the heart hath with the heauens in that as the first motion of the whole worlde beginneth by the heauens of which all the other motions that are in nature doe depend so the heart is that member in mans body which first receiueth life and motion and which is the wel-spring and fountaine thereof whereupon also it is the first that liueth and the last that dieth And because God hath created it to put into it the vital facultie and vertue from whence the life of liuing creatures proceedeth hee hath also appointed the arteries who receiuing their originall from the heart are afterward distributed and spread throughout all the members of the body as the sinewes and veines are to giue vnto the aire and vitall spirites necessary for life euen as the blood is likewise distributed by meanes of the veines that come from the liuer to nourish them withall and as sense and motion are carried by the sinewes that are deriued from the braine and marrowe of the backe bone as wee haue already shewed Therefore as the aire hath his motion and the windes their course euen such as GOD hath appointed them in the whole body of this great worlde so wee see that the ayre and vitall spirites are in mans body which is the little worlde as windes that haue their course and passages therein to bee carried vnto all the members and to be distributed and communicated vnto them by meanes of the arteries Hereof it is that they heaue and beate in those places where arteries are appointed to be so that by their peace and quietnesse Physitions iudge of the vertue and strength of the heart and consequently of the whole body of health and sickenesse of life and death and of the whole position thereof Therefore the heart hath a double motion to serue for this vse which I speake because it hath yet a third motion and that of another nature of which wee will speake hereafter But as for this first double motion which is heere mentioned it is so called because the one is made when the heart giueth out and the other when it shrinketh in For when it extendeth it selfe foorth then is it refreshed and cooled thereby and when it gathereth inward and restraineth it selfe then doeth it expell and driue out those fuliginous and smokie excrements which otherwise woulde stifle it This two-fold motion is naturall proceeding from the proper nature of the heart and not voluntarie as that of the muscles is which is gouerned by the motion of the braine and sinewes that come from it For the heart hath his filaments or small threedes apt and conuenient for that purpose Nowe this motion serueth not onely for the vses already spoken of but also for the nourishing of the vitall spirite I meane to drawe the blood wherewith it is nourished and also to prepare foode for the lungs thereby to returne such mutuall helpe vnto them as it receiueth from them For as the lungs serue to send breath vnto it thereby to coole it and to further it in the execution of that office which it hath so the heart serueth to nourish and feede the lungs Whereby wee haue a goodly aduerticement concerning that mutuall agreement that ought to be in vs and of that reciprocall helpe which wee owe one to an other and howe wee ought to acknowledge the good turnes that are done vnto vs and doe the like againe to them according to that abilitie which euery one shall haue so to doe For if wee deale not in that sorte it will be all one with vs in humane societie as if one should separate in our body the heart from the lungs that the one might not doe his duetie towardes the other which questionlesse woulde cause the death and ouerthrowe of the whole body Moreouer wee must note that betweene these two motions of the heart nowe spoken of there is some small space in which there is a little rest and then doeth the heart restraine it selfe and drawe from all sides rounde about the aire which is drawne in by the lungs which it enioyeth and hath vse of And for this cause the heart whose flesh is hard and can hardly suffer hath three kindes of filaments called Fibres which serue for all these motions Thus you see the heart that is lorde of mans life howe hee hangeth as it were in his coffer and withdraweth himselfe into his chamber or closet being in a manner separated from the rest of the body to which he giueth life but onely that hee is ioyned thereunto by veines arteries and sinews which hee vseth as pipes some to receiue the benefites that come vnto him from others some to distribute his good things by Wherein we haue a faire resemblance of that mutuall communicating which ought to be among men For although the heart be as the fountaine of life which it imparteth to all the rest of the members and partes of the body yet can it not liue alone without those necessary helpes of the other members vnto which it is seruiceable Nowe we are to consider the substance situation and countepoize thereof with the nature and vse of the vitall spirite which shall be the matter subiect of thy discourse AMANA Of the substance situation and counterpoize of the heart of the nature and vse of the vital Spirite and of the forge vesselles and instruments thereof of the sundry doores and pipes of the heart and of their vses Chap. 38. AMANA All men howe ignorant and brutish soeuer they be cary about with them in their hearts a great testimony that they haue both a God and a Iudge who approoueth that which is good and punisheth the euill For although they neuer heard one worde of his worde yet they cannot be ignorant of this which they sensibly feele and knowe by experience in themselues that nothing but euill can befall them for euill howsoeuer it be long a comming and that they cannot feele the euill which their sinne hath brought vpon them but they will repent them for committing it and wish it had neuer bin done This is naturall Diuinitie which no body can be ignorant of Whereunto Saint Iohn leading vs saith very wel If our heart condemne vs
that the foggy blood may not euaporate and sweate through For this cause it is called the veiny artery because it holdeth of the nature both of an artery and of a veine and hath this office belonging properly vnto it to carry the ayre and the spirit There are also in the heart other small peeces which Anatomists distinguish from it as the two little eares the right and the left which are as it were little doores as there is also in all the pipes thereof which are so small that vnneth may they be discerned by the eyes These doores and pipes that are in them â—erue partly to this ende that when the heart sucketh such blood as is necessary for it selfe the veine wherewith it draweth shoulde not breake through any ouer-great vehement and sodaine attraction and partly that the ayre might enter in more gently and better wrought according as neede requireth For this cause also it is why the heart doeth not drawe the ayre immediately from the mouth both because if this space were not betweene it coulde not drawe so much as it wanteth and so woulde bee choaked as also because it shoulde receiue it in too colde whereupon it woulde be greatly hurt Therefore it hath pipes passages and instruments not onely to bring this ayre vnto it as it is brought to the lungs but also to dispence and prepare it as is most conuenient for it as wee haue learned already by our speach of the rough artery and of other instruments of the voyce and of respiration Out of which wee are to note two goodly points of the prouidence and wisedome whereby hee doeth admonish vs of that moderation which wee ought to keepe in all things and how we ought to behaue our selues not only in one worke but also in all things that wee take in hand For concerning the first GOD hath prouided alwaies throughout the whole worke of mans body in such sort that there should be no violeÌ„t thing but hath so wel framed disposed and linked all together that no one part or member shoulde receiue hurt of another but al might help support ech other Therfore if there be any burthen to cary from one to an other God hath so distributed it by little and little and by such conuenient means that no part is pressed teaching vs thereby that he loueth moderation and hateth violence in all things for which cause hee dispenseth all and distributeth drop by drop as it were by destillation And to the end he may conioyne in one things of a contrary nature hee alwayes placeth between two contraries things of a middle disposition which are most apt to tie them together and to keep them Besides we see howe hee hath ordred al the parts of the body so wel that one only member and instrument serueth oftentimes for many offices vses as we haue already touched it Wherin God doth admonish vs further of two things wel worthy the noting The first is that we ought to looke so wel vnto al things that we neither forget nor omit any thing that shal be requisit necessary The other that we should imploy our selues about euery thing that we can and may do according to those gifts and graces which wee haue receiued of God and that we should vse al things to euery such purpose as they will serue and so auoid al vaine and superfluous charges For as it is commonly said nothing is to be done by many things that can be performed by fewer otherwise there will be more hindrance then helpe and greater losse then profit For this cause as God hath not giuen to the body one member lesse then there ought to be so he hath not giuen it one more For if there were either more or lesse it would not only be monstrous but there would be eyther some want or some let hinderance And when as one member is able to satisfy two offices he hath not created many to do it if either profit or necessitie required not the help of many Whereupon gouernours of Common-wealths ought to learne that their people are not to bee burthened with vnprofitable and vnnecessary offices and persons If therefore men woulde learne those lessons that God giueth them in their owne bodies and in the members thereof they woulde alwayes keepe a meane in all things following this heauenly example and neuer offend either with too little or too much But notwithstanding wee haue all Nature to be our Mistres so that shee keepe a schoole within vs and teach vs these things her selfe yet wee profite little thereby Nowe leauing this speach seeing wee haue taken a viewe of the nature of the body and of the naturall motion thereof which is commonly called the Pulse and what vse it hath in this corporall life as also of other things concerning this matter it shall be good for vs nowe to speake of another motion that is in the nature of the soule which serueth not onely for this life but also for the spirituall in respect of which especially it is giuen vnto it an image and representation whereof wee haue had in this motion of which wee haue already spoken It belongeth to thee ARAM to discourse vpon this matter Of the second motion of the heart which belongeth to the affections of the soule and of those that goe before or follow after iudgement of the agreement that is betweene the temperature of the body and the affections of the soule Chap. 39. ARAM. As God is not onely an eternall and infinite essence but also infinitely good and happy so hath hee not rested in giuing vnto his creatures life and beeing as it were imparting to them some part of his being but it hath pleased him also to make them partakers of that Good which is essentiall in him and of his blessednesse and felicitie according as euery one was capable thereof in his kinde For he will not onely haue them to be but also to be well For this cause we see that although men desire much to be and therefore are greatly afraid of death as of an enemy that seeketh to vndoe them yet many times it falleth out so that they desire death to the end they might be no more because they thinke it a greater good or at leastwise a lesse euil to be no more theÌ„ to be miserable vnhappy And by this we may knowe that man was not created of God only to be neither was that his principal end but also to be blessed For this cause as God hath giuen to the creatures an inclination to preserue themselues in their life to the end they might be so he hath put into them a natural appetite desire of that which is good to the ende they might be well and that good might be fall them but man specially is thus affected which desire of good is also ioyned with an eschewing of euill For in the pursuite of good his contrary which is
euil must of necessitie be fled from And of this naturall inclination to good proceede all those affections of the soule that draw it hither and thither to seeke for it but because of her badde iudgement proceeding of the darkenesse of ignorance which is in the minde she chooseth oftentimes the cleane contrary to that which she desireth as we haue already touched We call then properly by the name of affections the motions and acts of that naturall power of the soule which consisteth in following after good eschewing of euil For receiuing of God in our first creation to be to be wel we haue still some naturall seedes of the perfection of these two great gifts which teach vs naturally that it is a good thing for one to preserue himselfe and his beeing as also to be wel and happy in his beeing but this is only generally For wheÌ„ we are to come from these generalities vnto particulars there are wonderful errors and disorders throughout the whole course of mans life Now among the motions of the soule some go before iudgement others follow after although oftentimes they are so sodaine headstrong withall that it appeareth plainly they haue shaken off the bridle neuer expected staied for any iudgemeÌ„t Notwithstanding it is true that the hart is not moued before there hath bin some iudgement to determine whether that which is then offred vnto it be good or euil But bicause the motions of our spirit mind are very light sodain and need not so long time as otherwise is requisit for vs if wee will take good heede to our matters hereof it is that they seem to vs many times to preuent goe before iudgement giuen when indeed they follow it And as for those naturall motions which in truth go before it they are such as are bred borne of the disposition of the body as the desire to eate in hunger and to drinke in thirst sorrow in time of sickenes or the motion of a melancholike humor or ioy proceeding from good and pure blood in the heart But the other motions follow the aduice of iudgement as that is mooued and changed diuersly by such meanes as haue alreadie bin declared so the affections alter and increase or decrease or otherwise vanish cleane away and come to nothing Whereof it followeth that they are appeased by the same meanes by which they are moued according as they are applied vnto them But although it behooueth that the affections should be pricked forward by iudgement yet it followeth not thereupon that they can not be stirred vp except this mature ripe iudgement be alwaies there which ordaineth things to be done after the discourse of reason For it is enough for them if they haue another iudgement that obserueth not such an exact diligent examination but onely that which fantasie offereth without any other discoursing And this iudgement thus moued by fancie is most vsual ordinary and that which most guideth ruleth the affections of men Therfore it is a sodain tumultuous iudgement of which a man may truly say a short sentence of a sottish iudge Thus fancie being very turbulent skittish drawing to it selfe confusedly some shew and apparance of opinion iudgement whereby it deemeth that which is offred vnto it to be either good or bad is the cause that wee liue in the middest of marueilous troubles in respect of our affections of feare of desire of sorrow of ioy and that one while we weep and sodainly we laugh againe And because it hath great power ouer the body as wee haue already declared these perturbations doe manifestly incline that way We see also by experience that there is great agreement betweene the qualities and temperature of the body and the affections of the soule insomuch that as the bodies of men are compounded of the qualities of heate colde moisture and drienesse so among the affections some are hote others colde some moist others drie some mingled of these diuers qualities So that euery one is most subiect to those affections that come neerest to the nature temperature complexion of his body As for example the affection of ioy is hote and moist therefore they that are hot and moist as children yong men sound and healthy folkes and idle persons are more easily inclined to that affection Contrariwise sorrow is a colde and drie affection and therefore they that are colde and drie are most giuen to that affection and such are olde folkes and they that are of a melancholy humour which is earthy cold and drie For the like reason they that haue a soft and tender heart receiue more easily the impression of ioy and griefe as wax taketh the print of a seale and they that haue a haâ—d and hote heart quickly receiue ioy keep it a long time And on the other side they that haue hard and cold hearts receiue sorrowe and grieâ—e very soone and retaine it long as appeareth in melancholy and melancholike persons And as the affections followe the temperature and complexion of the body so they for their parts haue great vertue and power ouer the body Therefore we see that ioy is as it were a medicine to the body and foode to the naturall heate and moisture in which two qualities life chiefely consisteth as we haue already heard For it greatly preserueth and increaseth them forasmuch as it strengtheneth the animall and naturall vertues stirreth vp the spirites helpeth digestion and generally profiteth the habite and disposition of the whole body For the heart thereby sendeth with the blood much naturall heate and more spirites vnto all parts of the body By meanes whereof the members are watred and moistned by the humiditie contained in the fountaine of blood whereupon it followeth that all the partes increase in bignesse and waxe fatte For this cause Physicions alwayes exhort sicke persons to be as merry as they may and to auoide sorrowe and sadnesse which being colde and drie is contrary to life and so consumeth men For it drieth vp the whole body because the heart thereby is closed vp and restrained so that no great quantitie of spirites can bee made there and those fewe that are there can not easily bee distributed and dispersed with the blood throughout the members Whereupon the vitall vertue and her companions being weakened the liuely colour of the face waxeth wanne and pale and in a manner vanisheth cleane away and so consequently the whole bodie becommeth leane and consumeth as if it tooke no nourishment yea death oftentimes followeth thereupon This agreement therefore which is as we see betweene the temperature and complexion of the body the affections of the soule ought to teach vs to be very temperate in our eating and drinking and in all other things belonging to our life For as wee arre either temperate or intemperate so will the qualities be whereof our bodies are
so some of them are brideled and restrained by others For the first enuy hatâ—ed and anger spring of loue For they are motions of the heart that loueth against him that hateth or hurteth her who is deâ—re or beloued And desire riseth of reuenge and the ioy that commeth thereby proceede from anger and malice If a man loue any thing he wisheth it would come and hopeth also that he shall enioy it and contrariwise hee feareth that it will not come to passe If it come to passe hee reioyceth If it come not to passe when hee thinketh it will or when hee expecteth it he is grieued In like manner great ioy is lessened through greefe and enuy through mercy or through feare And one greefe altereth another when it is greater and feare maketh griefe to be forgotten and causeth the lame to runne To be short these sundry motions of affections are like to stormy waues and billowes which being driuen one of another doe either augment or diminish or wholy oppresse one another Wherefore the like happeneth in the motion of our affections that commeth to passe in a sedition and ciuill dissention in which no man considereth who is the worthier person to obey and folow him but who is the stronger and most mighty So in the fight of the affections there is no respect had to that which is most iust but only to that which is strongest and most violent and which hath gotten such power ouer the soule that it hath wholly subdued her to it selfe which thing wee ought to stand in great feare of But whatsoeuer affections are in vs there is alwayes some griefe or some ioy ioyned with them Therefore following our matter it shal be good for vs to consider particularly of the nature of these two contrary motions of which ioy serueth greatly for the preseruation of life but griefe drieth vp and consumeth the heart euen vnto the death of it as wee shall now learne of ACHITOB. That Ioy or Griefe are alwayes ioyned to the affections and what Ioy and Griefe are properly Chap. 44. ACHITOB. The knowledge of the Affections of the heart and soule is very necessary for euery one because they are very euill and dangerous diseases in the soule but yet being knowen they may be cured more easily This cause hath mooued vs after wee haue spoken of the heart and of the naturall motion thereof and of the vse it hath in this life of the body to enter into the consideration of a second motion it hath which serueth not onely for this corporall life but also for that spirituall life in regard of which it was chiefely giuen and of which we saide that there was as it were an image and representation thereof in the first motion Now we shall better vnderstand this by the subiect of this discourse propounded vnto vs being handled particularly as wee intend to doe For as by the first naturall motion of the heart it receiueth such refreshing as is necessary for the sending of life vnto the whole body and for the maintenance and preseruation of the same as also for the expelling and driuing out of all such things as might hurt and stifle it euen so is it in this second motion as farre as wee can conceiue of the nature of it For seeing God hath appointed ioy as a meanes to preserue life hee hath likewise put this affection in the heart whereby it is as it were enlarged to receiue within it selfe and to embrace all Good that is offered vnto it as also it restraineth and shutteth it selfe vp through griefe which is contrary thereunto Moreouer wee shall finde that there is no affection in vs which is not intermingled with some griefe or else with some ioy For seeing the heart is the proper seate and instrument of all the affections when it is as it were stricken and beaten with some vnpleasant thing that is offered vnto it then doeth it retire close vp it selfe and feele griefe as if it had receiued a wound then doeth it flie from the thing it liketh not Yea the heart doeth alwayes either enlarge or shut vp it selfe according to those affections that are within it the causes of which are in it owne nature God hauing so disposed and willed the same for the reasons which we haue already touched For if the heart be ioyfull the ioy that it hath doeth bring so great pleasure vnto it that thereby it is opened and enlarged as if it would receiue imbrace and lay holde vpon that thing which reioyceth it and bringeth vnto it that pleasure which it hath in this ioy Nowe because there is ioy in loue and hope the blood and spirites are gently and mildely dispersed by their moouings by reason of the reioycing at the Good that is present or that is expected as if it were already present And forasmuch as such motions are made by the enlarging of the heart whereby we embrace the thing offered vnto vs the face also appeareth smiling cheerefull and ruddy For a man may easily iudge that the obiect presented to the heart mooueth that power whereby it is stirred vp because that before the heart doth mooue it selfe it must know the thing that offereth occasion vnto it to be moued either with ioy or griefe or some such like affection For as wee haue learned already the outward senses do first perceiue the things that are offered vnto them and then they present them vnto the common sense which presently by a singular prouidence of God sendeth them to al the other senses and to al those powers that are in the sundry parts of the soule and body This done if there be matter of ioy the heart being striken with that which is acceptable vnto it enlargeth it selfe and being thus gently enlarged as it were to embrace the same it disperseth much naturall heate with the blood besides great quantitie of spirites of which it sendeth a good portion to the face if the ioy be so great that it mooueth a man to hearty laughter For the face it selfe is in some sort blowen vp and enlarged the forehead is made cleere and smoothe the eyes glister and shine the cheekes become ruddy and the lippes gather in themselues In a worde the heart doeth so enlarge it selfe that it is represented in the face as it were in a glasse or in an image framed to expresse the ioy and gladnes which it hath Moreouer experience teacheth vs sufficiently what difference there is between a cheerfull and a sad countenance Therfore when we loue one wee embrace him as if wee woulde ioyne him to our selues and put him into our bosome and heart as some deere and very pretious thing Which wee see chiefly in mothers when they holde their little infants betweene their armes and embrace them with great affection of heart For this cause Saint Paul being desirous to let the Corinthians vnderstand what good will hee bare them howe louing ready and
cheerefull his affection was towards them what ioy he receiued thereby as himselfe speaking plainly doth with his mouth giue full testimony of his heart writeth thus vnto them O Corinthians our mouth is open vnto you our heart is made large you are not kept straite in vs. And then complaining of them that their heart was not so bent towardes him he saieth But ye are kept straite in your owne bowels And heere we may note that by this worde Bowels is meant generally all the internall members and parts of man especially the heart and those that are next vnto it Now because the heart is the seate of the affections and the other members neere vnto it serue for his vse therefore the bowels are taken in the holy Scriptures for all the motions of the heart and for all the affections of men that proceed from it but chiefly for loue also for ioy pitie and compassion which haue their beginning from loue whose nature is to open the heart which in steade of opening shutteth vp it selfe against those that are not loued or that a man hateth Therefore as loue or hatred is great or small hote or cold so doth the heart open or close it selfe Hereof it is saide in the historie of the two women that stoode before Salomons iudgement seat about their two children whereof the one was dead and the other aliue that the bowels of the true mother were mooued towardes her childe And Saint Paul exhorting the Colossians to charitie and compassion saieth Now therefore as the elect of God holy and beloued put on the bowels of mercy that is to say of tender affection kindnesse humblenesse of minde meekenesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue you so doe ye And aboue all these things put on loue which is the bond of perfectnesse and let the peace of God namely that which God hath established among his rule in your hearts to the which ye are called in one body and be gracious or amiable We see here what vertues accompany these bowels of mercy of which hee spake in the beginning as in deed al thâ—se vertues and heauenly gifts are so knit together that they cannot be separated one from an other And Saint Iohn speaking of that liberalitie and loue which ought to be among Christians saieth Whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his bowels from him how dwelleth the loue of God in him Then he addeth Let vs not loue in worde neither in tongue onely but in worke and in trueth And to this purpose Esaias saith If thou powre out thy soule to the hungry and refresh the troubled soule then shall thy light spring out in the darkenesse and thy darkenesse shal be as the noone-day All which places agree very well to that which wee haue touched concerning the motion of the heart whereby it is either opened or closed vp as the affections are disposed that mooue it But let vs consider more narrowly the nature of these affections of ioy and sorrowe and what difference is betweene them seeing we haue taken them for the ground of our speach For the first let vs know that ioy is properly a motion or an affection of the heart whereby it taketh pleasure and stayeth it selfe in that Good which is offered vnto it or if wee had rather thus it is a motion of the soule proceeding from the iudgement of some Good which is already present or certainely neere at hand And therefore when the heart is enlarged therewith not onely laughter is bred but all the body also leapeth when the ioy is so great that the breast cannot containe nor keepe in the heart But when the ioy is moderate it purgeth the blood by heate it confirmeth health and bringeth with it a liuely and vigorous heate which is very wholsome and acceptable to the heart True it is that the heart and will often deceiue themselues in the choice and election of that which is Good whether it be that following reason and iudgement corrupted which should shew what is Good they embrace their errour or whether it be that Will being corrupted of it selfe through sinne letteth loose the bridle against the iudgement of reason and so suffereth her selfe to be carried headlong by her euill affections in following some false shewe of good Whereupon it commonly commeth to passe that in steade of ioy which the heart should receiue of Good vnto which the will tendeth naturally it receiueth great sorrow and griefe after knowledge taken of the fault This is the cause why we are so often admonished by the spirite of God to renounce our owne sense reason prudence and wisedome and to submit our selues wholly to the counsaile and wisedome of God and to iudge of good and of euill of the true and false Goods according to his iudgement and not according to our owne as also to renounce our owne desires to followe his will As for griefe or sorrow wee may iudge of this affection by the contrary which is ioy namely that it is a motion and an affection of the heart whereby it is restrained and pressed either with some present euill or with some that is in a manner present which displeaseth the heart as if it had receiued some grieuous wound Therefore it trembleth and languisheth as a sicke body who drying vp with griefe by little and little in the end dicth except hee haue some remedy against his sickenesse For the like happeneth to the heart of man through griefe as long as it is within it insomuch that it neuer forsaketh it vntil it hath quite dried vp and consumed the same And therefore as there is pleasure and rest in ioy so in sorrow there is dolour and torment For it ingendreth melancholy and melancholy ingendreth it and increaseth it more so that wee often see melancholy men very sadde although no harme hath befallen them neither can they giue any reason of their heauines Moreouer this blacke melancholy humor is of this nature that it will make the spirit and mind darkish whereby it groweth to be blockish the heart looseth all his cheerefulnes And because the braine is cooled thereby it waxeth very heauy drowsie Now when griefe is in great measure it bringeth withal a kind of loathing tediousnes which causeth a man to hate to be weary of all things euen of the light and of a mans selfe so that he shal take pleasure in nothing but in his melancholy in feeding himselfe therewithall in plunging himselfe deeper into it and in refusing of all ioy and consolation To conclude some growe so farre as to hate themselues and so fall to dispaire yea many kill and destroy themselues And as the heart by enlarging it selfe with ioy appeareth in the countenance so doeth it also in sorrow and griefe For as
hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs as if he should say that they which stay themselues vpon such a hope shal neuer be ashamed nor deceiued For the expectation thereof is neuer frustrated but it hath alwaies a good a happy issue For when we perceiue that we are deceiued of our hope we are ashamed and confounded But this neuer hapneth to true hope which proceedeth of a sound faith in Iesus Christ by means whereof we haue accesse through him vnto this grace wherein wee stand and reioyce vnder the hope of the glory of God as Saint Paul said alitle before Therefore he exhorteth christiaÌ„s to reioice in hope calleth God the God of Hope praying that he would fil the Romans with al ioy peace in belieuing that they may abound in hope through the power of the holy ghost And in the epistle to the Hebrews hope is compared to a sure and stedfast ancre of the soule For this cause God is so often called in the holy Scriptures the hope and fortresse of his people and of his It is written also that they which hope in the Lord do reioyce For hee that hopeth in him shal be healed and preserued Therefore it is not without cause that the spirite of God so often repeateth vnto vs this sentence Blessed are they that put their trust in the Lord for they shal neuer be confounded It is better to hope in him then to put any confidence in Princes But vnfaithful and wicked men can neuer be partakers of such a Good because they haue no such hope For it is written The expectation of the iust is gladnesse but the hope of the wicked shall perish And againe The hope of the hypocrite shall perish his confidence shal be cut off and his truct shall be as the house of a spider He shall leane vpon his house but it shall not stand he shall holde him fast by it yet shall it not endure But to prosecuâ—e our matter nowe that wee haue seene the hope of good men together with their ioy let vs consider what remaineth to the wicked of their vaine and false ioy namely Feare which is the second kinde of sorrowe mentioned by vs. Tell vs then AMANA what Feare is with the nature and effectes thereof Of Feare and of the nature and effects thereof towards the body the minde and soule and how it troubleth them of the true harnesse and armour against Feare Chap. 46. AMANA As wicked men can haue no certaine hope of any good they looke for so they neuer haue any true ioy of any present good because they alwayes forsake the true Good and stay in that which is not Good but in their opinion and fantasie neither doe they at any time refâ—rre the ende of good things vnto God but looke onely vpon the things themselues Therefore it is neuer in their power to reioice in that ioy which they accompt to be their true ioy but only by offending God as we heard before Which is the cause why they seek after nothing more then to hide themselues to depart from him as much as they can possible so that they would neuer heare any speech of him but desire to bury the remembrance of him for euer because they can heare nothing spoken of him but as of their iudge neither think of him but he awakeneth their coÌ„science which they labor with might and maine to rocke asleepe Wherein they take a cleane contrary course to that which they ought to follow to obtaine the true Good For seeing God is the soueraigne Good of all creatures what Good can they finde that is greater wherein they can fully reioyce and satisfie themselues Or what other Good dare they promise to themselues to finde without him and when they haue him for their enemy But they are like to drunken men who cannot vnderstand this Diuinitie vntill they haue slept out their wine and are awaked out of their drunkennesse Then shall they knowe what is true and false Ioy what is good and badde Hope when their ioy shall bee turned into sorrowe their expectation and hope into feare and terrour wherewith the wicked shall be continually haunted as the Spirite of God teacheth vs. Nowe as sorrow is a griefe for some euil which a man presently feeleth shutting vp the heart as vnwilling to receiue it so feare is a sorrow which the heart conceiueth of some looked for euill that may come vnto it Therefore it restraineth the heart also and closeth it vp as being desirous to auoide the euill Wee see then that there is the same difference betwixt sorrowe and feare in respect of euill that is betweene Ioy and Hope in regarde of Good So that we may well say that Feare is not onely a fantasie and imagination of euill approching or a perturbation of the soule proceeding from the opinion it hath of some euill to come but it is also a contraction and closing vp of the heart which commeth from that which euery one iudgeth to be euill for himselfe when hee thinketh it is at hand and will light vpon him Therefore first of all it draweth in and shutteth vp the heart and so weakneth the same Whereupon nature being desirous to relieue and succour it sendeth heate vnto it from the vpper partes and if that bee not sufficient shee draweth away that heate also which is in the neather parts By which doing she sodainely calleth backe the blood and spirites vnto the heart and then followeth a generall palenesse and cold in all the outward partes and chiefly in the face with a shiuering throughout the whole body For seeing the first moouing thereof is in the heart the other alwayes followeth so that when the heart trembleth the whole body doth so likewise Whereupon it followeth that by reason of the great beating and panting of the heart the tongue faltereth and the voice is interrupted Yea it commeth to passe sometimes that present death followeth a great and sodaine feare because al the blood retiring to the heart choaketh it and vtterly extinguisheth naturall heate and the spirites so that death must needes ensue thereof Therefore we cannot doubt but that feare hath greaâ— power ouer all the body and ouer life it selfe For this cause Esaias after he had denounced the iudgement of God against the Babylonians the comming of the Medes and Persians by whome their citie shoulde be taken and themselues slaine saieth thus Therefore shall all handes be weakened and all mens hearts shall melt which is as much to say as that their hearts shall faile them for feare And therefore hee addeth They shal be afraid anguish sorrow shall take them and they shall haue paine as a woman that trauaileth euery one shal be amased at his neighbour their faces shal be like flames of fire But here we
will note what he meaneth by these flames of fire For if the face waxe pale through feare as it falleth out for the most part it seemeth that it cannot be enflamed for then it would be red rather then pale But we are to know that when nature will strengthen the heart she sendeth vnto it from all parts succours of heat and blood to encourage it the more Therefore they that haue but a little warme blood in the heart are naturally the greater cowardes so that it is a better token of courage when the face is pale through feare then when it waxeth redde For this cause Cato misliked that a child should becom pale in the face through shame in stead of being red and that a souldier should looke red in time of danger in stead of being pale For as it is a token of impudencie in a child not to blush for shame so is it a signe of cowardlinesse in a man of warre to looke redde when hee seeth himselfe in any danger Therefore a pale countenance sheweth that the blood and naturall heate are gone to the heart to strengthen it but when it is redde that argueth that the blood and heate are not much gone inward to strengthen the heart whereupon it is made more weake and so the feare of it is greater and the trembling much more And because the blood and naturall heate mount vpward in steade of descending therefore doth the face looke red Which argueth want of courage and a fainting heart as it befell the Babylonians whose heartes were possessed with feare and terrour at the comming of their enemies because God woulde giue them ouer into their hander Wee might also referre this rednesse and inflammation of visage to the paines and griefs which they were to endure For when one is pressed with griefe his countenance is redde and fierie because men are then as it were shut vp in a fire And as the face is red through Feare for the reasons set downe by vs so if the naturall heate leaue the heart and goe downeward the feare is not onely encreased but it bringeth withall a loosenesse of the belly Therefore it is written in the Booke of Iob where it is spoken of the feare that Liuiathan bringeth vpon men that the mightie tremble at his maiestie and purge themselues through his moouings that is through feare of him Hereupon a heathen Poet when hee would note a fearefull and dastardly fellowe saieth to this purpose That his heart was fallen into his heeles Nowe if feare mooueth all the body in this sorte no doubt but it greatly mooueth also the minde and the whole soule of man For it so troubleth the minde that it confoundeth all the thoughts thereof as wee may trie by this that many times the least fancie of euill that entreth into our braine is enough to trouble the minde very much For as imagination and fancie beare great sway ouer the affections so they shewe what power they haue chiefely in the affection of Feare And surely among all liuing creatures none hath such a confused feare or is more amazed therewith then man is Therefore we may well say that no misery is greater no bondage more shamefull seruile or vile then feare is For it maketh men very abiects flatterers and suspicious and so daunteth their courage that it leaueth them as it were halfe dead yea causeth them sometimes to despaire vtterly so that they are as it were Images destitute of counsaile not knowing which wayes to helpe themselues For this cause the holy Scriptures make often mention of a heart that is powred out like water for feare or that melteth like waxe And in Ieremy it is saide In that day saieth the Lorde the heart of the king shall perish and the heart of the Princes and the Priests shall be astonished and the Prophets shall wonder For truely if a man be once possessed with feare especially if hee bee enclined thereunto by nature but aboue all if GOD terrifie him a man may well exhort him to boldenesse and to take courage vnto him and alleadge all the reasons that can be to strengthen him against Feare but it will be to small purpose Therefore one saieth very well that no harnesse can be founde which is able to incourage feare and to make it hardy For if any Armorers had the skil to make such harnesse they should want no customers But onely God is able to arme vs against this because it is he that giueth or taketh away the heart of man that sendeth feare or boldenesse as pleaseth him For although hee hath sowed the seedes of them both in the nature of the body and soule of man with the meanes also that leade thereunto yet he hath not subiected himselfe to all those meanes no more then hee hath to the whole order of nature but hath alwayes reserued in his power both Feare and faintnesse of heart and boldenesse and assurance which are their contraries For assurance is a certaine perswasion and trust whereby wee are confirmed in danger against euilles that threaten vs and come neere vs and boldenesse is a confidence which pricketh forward the courage either to repulse euilles or to followe after good things which are excellent and harde to obtaine Therefore when GOD is minded to punish men hee taketh away their heartes whome hee will destroy causing them to tremble and to flie for feare as it is written in Ioshua where Rahab speaking to the spies of the Israelites that were sent to Iericho vseth these wordes I know that the Lorde hath giuen you this land for the feare of you is fallen vpon vs and all the inhabitants of the land faint because of you Contrariwise our GOD heartneth and emboldeneth those by whome hee will ouerthrow others and to whome hee mindeth to grant victorie Therefore it is written that hee will cause the feare of his seruants to fall vpon his enemies that the wicked and such as haue not called vpon GOD shall feare where there is no cause of feare and shall tremble and flie for feare although there be none that persecute them So that if wee doe desire to finde a harnesse that will arme our heart thorowly against all feare let vs put on the armour of the true feare of GOD and of sounde Faith in him For as the Prophet Dauid sayeth Blessed is the man that feareth the Lorde the iust shall liue in assured hope hee shall neuer be moued hee shall not be afraide of euill tidings for his heart is fixed and beleeueth in the Lorde his heart is stablished therefore hee will not feare For whosoeuer feareth God and walketh in innocencie God is with him and hee that hath God on his side what can hee or ought he to feare For when hee is with vs who shal be against vs May hee not well say with Dauid When I was afraide I trusted in thee In God doe I trust I will not be
outwarde signes and by diuers kindes of behauiour which oftentimes are hardlier borne withall and suffered then greater euils and iniuries which men may receiue as indeede they are blowes and woundes which pearce euen vnto the heart and soule Therfore contempt and mockery engender commonly anger in them that cannot digest them with modestie and patience as the true seruants of GOD doe and followers of Iesus Christ who sustained so patiently all the contempts and reproches that were offered vnto him that no euill worde or voyce euer came out of his mouth whereby hee gaue any signification or signe of wrath but was alwayes quiet and dumbe as it were a sheepe before her shearer according as Esaias had foretolde Which ought to be vnto vs an example of all modesty and patience to the ende we may know how to bridle our anger and wrath in time conceiued against all them that offend contemne and mocke vs. But let vs now consider of other affections which we said were ioined with grief and followed offence And first let vs learne what anger is what are the nature and effects of it and for what vse it may serue man and this we shall vnderstand of thee ARAM. Of anger and of the vehemencie and violence thereof of the difference that is betweene anger and rancour of the affection of reuenge that accompanieth them of the motions of the heart in anger with the effects thereof wherefore this affection is giuen to man and to what vse it may serue him Chap. 55. ARAM. There hath beene alwayes great contentions and disputions amongst thâ— best learned of all the Philophers to knowe whether the affections and passions of the heart and soule were necessary to pricke forward and to helpe men to the effects of vertues or otherwise hurtful and contrary vnto them Aristotle and all the Peripatecians mainteyned that all the affections of the soule were not onely naturall but giuen also by nature to great purpose as among the rest anger and choler which serued for a pricke to prouoke and stirre vp fortitude and generositie And because vertue was a habite of that which is good and comely yea the mediocritie of the affections therefore it ought not in any sort to bee without these motions neither yet to be too much subiect to passion For the priuation and want of desire would haue made the soule vnmoueable and without cheerefulnes euen in honest things as ouer vehement desires altogether trouble it and set it as it were beside it selfe The Academikes and Stoikes contended harde against this opinion alleadging manie great arguments against it as this among the rest That all is eyther vertue or vice and that there is no meane betweene them that one of these cannot bee the cause of the other seeing they are directly and in all thinges contrarie hauing nothing common betweene them and therefore that vertue neuer proceeded of vice And concerning Fortitude and Generositie which were bred in the heart by mature consultation election of reason that these vertues could by no meanes bee holpen by anger or choler but rather troubled and hindered in their actions because such passions did neuer vse any consultation but performed all things inconsideratly and at aduenture There are many yet to bee founde amongest vs that woulde take part with either opinion of these Philosophers but vnlesse they studie throughly the booke of nature and haue the spirite of God for their master and teacher they shall neuer be able to yeeld causes and certaine reasons of their resolution nor of the wonderfull effectes wrought by the powers of the soule as we may learne by the sequele of our speech First then we must know that Anger is a vehement motion of the heart because it seeth those good things which it hath to be contemned wheras it iudgeth them not to be such as ought to be so lightly set by And herein it thinks it selfe despised For euery one valueth himself according to the opinion of those good things which he iudgeth to be in himself therfore there is no anger which commeth not of offence But all offence is not anger For offence is more general anger more speciall albeit they are commonly confounded and taken one for another But there are many things that dislike vs with which notwithstanding we are not angrie because there is no contempt of vs ioyned with them For oftentimes we are grieued by those things that haue neither sense nor vnderstanding when some thing happeneth against our minde and offendeth vs and it seemeth that wee are prouoked to anger against them but this is not anger properly seeing there is nothing but simple offence without contempt of vs. Also it falleth out often that our blood is heated and our heart pricked forward and inflamed to doe some great worke for the performance whereof it is requisite that it should be much moued but this is only a kindling of the heart without anger and offence because it is not stirred vp thereunto by any euill But when a man letteth loose the bridle vnto this affection in such sort that hee accustomes himselfe thereunto this vse and custome turneth it into rancour which is an inueterate anger that hath taken roote in the heart Nowe the better that a man thinkes of himselfe the sooner hee is offended at euery thing and the readier he is to bee moued to anger as taking himselfe to bee despised This is a very vehement and violent affection For it ouerthroweth very often the whole minde and soule so that it forgetteth all right iustice and equitie all good will and amitie and pardoneth not no not women or children neither yet kinsfolkes or friends Therfore Salomon saith That anger is cruel and wrath is raging but who can stand before enuie And Ecclesiasticus Contend not with a cholerick man for he esteemeth the sheading of blood as a matter of nothing hee will fall vpon thee in a place where there shall be none to helpe thee To bee short after that anger hath once got the bridle at will the whole mind and iudgement is so blinded and caried headlong that an angry man thinks of nothing but of reuenge insomuch that he forgetteth himselfe and careth not what he doeth or what harme wil light vpon himselfe in so doing so that he may be auenged And many times hee will murmure against heauen and earth and against all the creatures because they are not mooued to reuenge his quarell yea which is worse he despiteth God himselfe and waxeth wroth against him blaspheming him because he taketh not pleasure in seruing his reuenging minde Which is as much as if he should spette against heauen and therefore it is very necessarie that his spettle proceeding from such a stinking mouth shoulde returne and fall backe vpon his owne face And when this passion of anger is verie vehement it leadeth a man euen to furie and rage and procureth vnto
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
as some name them hauing regard to the diuerse actions thereof and to the sundrie degrees of concoction made therein They call the first action or degree of concoction by the name of a harth because it serueth to heate the foode as a harth doth in a kitchin The second is called a table namely when the food beginneth to gather it selfe together in the liuer and is there placed as it were vpon a table to be sent vnto the members The third action hath the name of a knife giuen vnto it because it diuideth maketh a separation of the humors And the fourth is as it were the wagoner because there is the carriage and conueiance of all from thence into the hollow veine For the naturall vertues and powers gouerne the humors very well conducting and leading them to their due places For this cause the liuer is the fountaine of blood and the spring of all the veines by which it is distributed throughout the body as the heart is the fountaine of the vital spirits the originall of the arteries whereby the spirits necessary for the body are conueied into it as the blood from the liuer Wherfore euen as the arteries are a kind of veins to carry and to distribute the aire breath and vital spirites so likewise the veines proceeding from the liuer are ordained to distribute the blood into all partes of the body These two are lincked together with such a neere alliance and agreement that the veines administer matter to the vitall spirit which is ingendred in the heart of the purest and most spiritual blood as the spirit likewise helpeth the blood by his heat in the arteries Therfore they haue mouths ioyning each to other to the end the spirit as it were a litle flame may receiue norishmēt out of the veines and that the veins may draw spirit heat from the arteries For as we haue already touched our life is much like to a flame in a lamp that receiueth food from the oile put into the lamp euen so the vital spirit which is as a flame within vs draweth taketh norishmēt from the veins Wherein we haue a goodly example of that mutual societie which we ought to haue one towards another in this life Now of those veins that deriue their originall frō the liuer there are 2. principall ones that are very great of which the others are but as it were branches that from the liuer spread thēselues vpwards downwards through all the partes of the body These two veines comming out of the liuer take their beginning from many little veines which being as it were their rootes ioyne together afterward into two trunks or great bodies that diuide themselues againe into diuers boughs branches whereof some are greater and some lesser after the maner of trees The first is called the Port-veine because it is as it were the doore of the liuer out of which it proceedeth being placed in the hollow part thereof The vse and profit of it is to receiue nourishment prepared by the stomach and guts then to keep it vntill the liuer hath turned it into pure blood for to send it afterward to all the body by the other great veine called the Caue or hollow veine And this proceedeth from the outside of the liuer resembling the body of a tree and diuiding it selfe into two great branches of which the lesser ascendeth vp to the vitall and animall parts and to the ends of them and the bigger branch descendeth downe alongst the hinder part of the liuer vpon that part of the chine bone that is betweene the kidnies and so goeth to those partes that are contained vnder them Forasmuch therefore as the arteries and veines are the principall instruments whereby the soule giueth life vnto the body some learned men expound that of the vitall and naturall parts which Salomon speaketh of the siluer coard not lengthened of the golden ewer broken of the pitcher broken at the well and of the wheele broken at the cisterne Wee haue already spoken of the siluer chaine and of the golden ewer when wee discoursed of the chine bone of the backe and of the marrowe of it Touching the residue they vnderstand by the well the liuer which is the fountaine of blood and by the pitcher the veines because they are the vesselles whereby the blood is taken out of the liuer and drawne thence that it may be distributed to all the bodie and by the cisterne is vnderstoode the heart and by the wheele the head For we may already perceiue by that which wee haue already saide of the heart howe seruiceable the liuer is vnto it considering that the heart is the fountaine of the vitall spirits and the originall of the arteries as the liuer is of the bloud and of the veines and that the vitall spirits are engendred in the heart of the purest and most spirituall bloud which it draweth and receiueth from the liuer Moreouer these vitall spirites are by meane of the heart sent vnto the braine and the head to serue the animal powers that haue their places and instruments there and to serue all the senses as well spirituall as corporall Therefore the head is aptly compared to a wheele both for the roundnesse of it as also because it draweth and receiueth the vitall spirites from the heart which sendeth them vnto it as the water is drawne from his fountaine well or cisterne by meanes of the wheele Further as it is needefull that there shoulde bee a coard to reach from the wheele downe to the well and a pitcher or bucket at the ende of the coard to drawe water withall so the arteries reaching from the heart vp to the head are like to the coarde and pitcher whereby the braine draweth vitall spirites from the heart For the great artery called Aorta by the Physicions which commeth out of the heart and is diuided into two great branches of which the one goeth vpward to carry the vitall spirite to the superiour partes and the other downeward to doe the like belowe forasmuch as it ioyneth vnto the heart may bee taken for the pitcher that draweth from thence the vitall spirites as from a well and the branch that ascendeth vpward may bee taken for the coard ioyned vnto the wheele The like may bee seene in the liuer For the great veines of it are as it were the pitcher and the veines that ascend vp vnto the head as likewise the arteries are the coarde that draweth vp the blood from out of the liuer If then wee ioyne that which wee haue already heard of the siluer chaine or coarde and of the golden ewer with that which wee speake nowe of the pitcher and of the well of the wheele and of the cisterne wee may bee well assured that Salomon hath most wisely comprehended in so small a number of wordes all the internall partes of the body and all the powers both animall
that obscure place it receiueth the goodliest and most perfect forme that can be imagined And who will not bee abashed to consider that out of that slymie seede of man there shoulde come bones sinewes flesh skinne and such like things so diuers one from another But yet it is a farre greater marueile to see all this great diuersitie of matter to bee framed in so many sundrie members and of so many sundry formes and that with such excellent beautie so profitable and so fitte for those offices that are assigned vnto them as wee haue learned in our former discourses Nowe as God did not create all creatures in one day although he coulde well haue done it if it had so pleased him so doeth he in the generation of men For albeeit that the members are fashioned all at once so that not one of them is framed before another neuerthelesse because there is great varietie betwixt them both in respect of their dignitie and of their strength nature their mother doeth not set them forwarde all alike For in displaying her power generally towards all the partes of the bodie it commeth to passe that her worke and the figure giuen vnto it appeareth sooner or later in some members more then in others Hereof it is that the greatest and chiefest members appeare naturally before the rest albeit they are not the first that are fashioned So likewise all the members are not beautified and made perfect at the same time but some after others according as they haue heate and nourishment Nature therefore obserueth this order that the worthiest partes and such as haue in them the beginning of motion shew themselues first and then those members that are profitable and seruiceable to the former and are created for their cause And according to this order the highest partes are seene sooner then the lowest and those within before them without and they that receiue their substance from the seed before those that haue it from blood These also amongest them that are most excellent are first notwithstanding many times they haue their accomplishment and perfection after the other as it appeareth in the Nauill For although the heart liuer and braine beeing the chiefest partes of the bodie haue their beginning before that yet is it the first amongest them all that appeareth perfect Nowe then after the Nauil with his pipe or passage is formed and fashioned within the first sixe dayes the blood and spirite are next drawen by those veines and arteries whereof we spake euen now to be sent to the seede and mingled therewith that the principall members might be figured as the liuer the heart and the braine which begin first like to little bladders and so consequently the rest which are fashioned by litle and litle according as they receiue nourishment For the veines whereby the burthen is nourished may well be likened to small rootes whereby plants are cherished as also the burden it selfe may bee compared vnto plants in this point as we haue alreadie learned So that the seed receiuing this forme alreadie spoken of in the first sixe dayes during which time it is called by no other name then seede nine dayes after that the blood is drawne thither of which the liuer and the heart receiue their forme so that after twelue dayes added to the former a man may discerne the lineaments and proportion of these two members and also of the braine albeit they are not then altogether fashioned At this time the burthen is called Faetus of the Latines and Embryon of the Greekes which is as much in our language as Sprouting or Budding Next after this within the space of other eighteene daies all the other members are fashioned and distinguished So that about fiue and fourty dayes after the conception the members receiue their perfect fashion and then doeth the burthen beginne to liue not onely as plants liue but also as other liuing creatures For it hath sense feeling about the sixe and thirtieth day and from that time forward it is called an infant But as yet it is voyde of motion For by and by after it is formed it is very tender vntill that by vertue of the heate it waxeth more dry and firme which is by reason that the moysture wherby it is made so soft and tender consumeth away by litle and litle so that the nayles beginne to take roote at the fingers endes and the haires in the head Now after the childe is come to the thirde moneth if it bee a male or to the fourth if it bee a female it beginneth to stirre it selfe according to the testimonie of Hippocrates because then his bones are more firme and somewhat harder But this is not alwaies alike in all women with childe For there are some that alwayes feele it stirre about the two and fourtieth day others neuer feele the same vntill the middest of the time from the conception to the birth Yea in the same woman the same time and order is not alwayes obserued For according to the strength and good complexion of the child and the nature and disposition of the mother these things change and not onely because of the sexe Neuerthelesse it is most ordinary and vsuall for male children to moue within three moneths or thereabouts as likewise to bee borne at the ninth moneth whereas females are commonly somewhat slower both in stirring and also at their birth the reason whereof is this because male children are naturally a great deale more hote then females Galen attributeth the cause of the generation of sonnes to the strength and heate of the seede and saieth that they are caried on the right side of the wombe as the daughters on the left which is the colder side as being farthest remooued from the liuer He yeldeth also this reason why some children are more like the father and some the mother because of the greater strength of seede which they haue either from the one or from the other And when it commeth to passe that the wombe receiueth seede at two sundry passages which it hath then are twinnes engendred either at one conception or at twaine so that the later bee not long after the former according to the opinion of the Philosophers and namely of Aristotle who rehearseth many examples thereof in his seuenth booke of the historie of liuing creatures saying that a whore was deliuered of two children whereof the one was like the father and the other like the adulterer But nowe wee are to consider of the childe-birth which is as wonderfull a woorke of God in nature as any other It belongeth then to thee ACHITOB to ende this dayes worke by a discourse tending to this purpose Of Child-birth and the naturall causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitie represented vnto vs in our mortall birth Chap. 72. ACHITOB. Men are of that nature that they cannot acknowledge what they
this corporall life consisteth in the preseruation of those instruments which the soule vseth in the body and that the chiefest of them is heate the second moysture agreeable to the heate which must needes haue something to feede it and keepe it in a moderate stay Lastly wee learned that the nourishing and cherishing of the heate is the preseruation of the moysture and therefore those liuing creatures that are best able to mainteine and keepe these two qualities within themselues are of longest continuance in life So that the chiefe naturall cause of the long continuance of life consisteth in euery mans composition namely if it be hot and moyst by due proportion both in the sinewes and in the marrow in the liquors and humors and in the spirits The second cause consisteth in the long continuance of this temperature which being interrupted and marred by diseases the instruments of life are thereby also spoyled so they failing life it selfe must needes cease Whereupon death ensueth euen as when the instruments and tooles of some handicraftes man are worne and faile him it cannot be but that his arte and occupation should also be at an ende So that death is a defect of those instruments of the soule whereby life is prolonged For the soule leaueth the body by reason of the defect of instruments and not for any disagreement that is betweene the body and it as may appeare by this that it was not any proportion or agreement that ioyned the soule and the body together For albeit a workeman vseth his instruments yet there is no proportion and agreement betweene him and them in regard of the matter and forme of him and of his tooles vnlesse peraduenture this proportion may be imagined 〈◊〉 be betweene the arte of the workeman as he is a workeman and betweene the aptnesse of the toole he vseth whereby it is made fit for the doing of that which the workeman hath in hand Seeing then all life consisteth both in heate as we haue already sayd and also in moysture requisite for the heate wee call that naturall death when heate faileth by reason that the moysture is dryed vp through the heate that drinketh it vp which heate also in the end vanisheth away euen as a lampe doeth when the oyle of it is consumed But that is called a violent death when through some accident either the moysture is drawne out of the body or the heate is put out and extinguished either by some inward or els some outward oppression and violence Internall violence is either by poyson or by gluttony and drunkennes or by such excesse as a when a lampe goeth out because there is too much oyle powred into it And if this oppression be done outwardly it is called externall as when the ayre and breath that refresheth the heart is shut vp and reteined either in the sharpe artery or in the mouth For it is as if a fire were suddenly couered and choked by some great heape of stones or of earth or of ashes layde vpon it We heard before that if the Lungs had no respiration by the mouth nostrils no man could breath but he should be choked by and by as we see it by experience in them that are strangled The reason hereof is because the pipe that reacheth from the Lungs to the throat is so closed vp that it is altogether stopr or at least so narrow and strait that there is not space enough for the ayre and breath to passe in and out by We see also dayly how this windpipe is troubled if whiles wee eate or drinke there fall into it a litle crumb of bread or meate or els a drop of water or of wine or of any other drinke yea although it were but a little drop of our owne spettle For the breath that ascendeth vp from the lungs by this pipe will not suffer any other thing to enter in thereat except it be as subtill and thinne as the ayre is but it driueth it vpward insomuch as when that happeneth to any man hee is in great paine and as it were stifeled for the time We see the like also in the cough For from whence proceedeth it but onely of those distillations that descend from the braine vnto the lungs by this pipe And truely the consideration of all this ought to be vnto vs in place of an other speciall testimony of the infirmitie of our nature that wee may alwayes learne the better by this to humble our selues For what an excellent gift is this life which God hath giuen to man and yet a matter of nothing will depriue him of it For let his breath onely bee taken away which is but a little winde and beholde hee is stifled and dead by and by And for the taking away of his breath and so of his life withall there needeth nothing else but the stopping of his mouth and nosethrilles or of his windepipe onely which is soone done and hee is dispatched presently without all help and remedy by man Therefore Esay hath a good speach depart saieth he from the man whose breath is in his nosethrilles for wherein is hee to be esteemed In a worde his meaning is that man is but as it were a little winde and blast as if hee had his life in his nosethrilles and as if it were as easie a matter to take away his life as his breath Moreouer the mixture and temperature of all the elementary qualities and of all the humours is so necessary for life as wee haue already heard that if anie one be wanting our life can not continue But the chiefest and most necessary of all are heate and moisture placed in the blood which is so necessary for the maintenance of life that after it is out of the body death followeth presently Concerning the members of the body it hath beene tolde vs already that there are som of thē without which the body can not keep life nor bee kept therein amongest which the heart is the chiefest of all for the reasons which wee haue already heard Nowe these things standing thus wee must consider what difference there is betweene the death of bruite beastes and that of man namely this that the soule of beastes perisheth vtterly in their death as doeth the vigour of mens senses in the death of man But the soule of man suruiueth after the death of his body and continueth alwayes in beeing and in life For considering that beastes doe in this life all that can bee done by them according to those giftes which they haue receiued of nature therefore they liue and die heere altogether hauing nothing bestowed vpon them for an other better life But forasmuch as GOD hath giuen vnto man a diuine and immortall spirite which hath heere great impediments and can not well exercise all his offices it is requisite that it shoulde haue an other life wherein it may display all the vertues it hath and
appeare vnto vs and contrariwise the more pure and thinne it is the brighter and more shining it will shew it selfe vnto vs. Nowe for this matter wee must call to minde what wee heard concerning the generation of spirites both Vitall and Animall in those discourses of the nature and office of the heart And as they are thinne vapours engendered of blood concocted and sette on fire through the vertue of the heart that they might bee as it were little flames hauing diuers actions in diuers members so according to the puritie and impuritie of the blood in the composition of the bodie wee are to iudge of the spirites that proceede from them And albeeit they haue all one and the same fountaine namely the heart in which they are bredde neuerthelesse they change according to those places and members wherein they woorke and being so changed they haue diuers and seuerall actions Wee vnderstand then by the Vitall spirite a little flame bredde and borne in the heart of the purest blood whose office is to carie naturall heate to the other members and to giue them vertue and strength to put in practise those actions and offices which they exercise by the same heat It hath beene tolde vs also before that the arteries serue to carie this vitall spirite to all the members But wee are farther to learne that when the vitall spirites bredde in the heart are in part transported to the braine others are engendered of them which are called Animall spirites in that sence in which wee called those Animall faculties and powers from whence the Soule deriueth her vessels and instrumentes in the brayne For after the spirites sent by the heart are come thither they are made more cleane and bright through the vertue of the braine and agreeable to the temperament thereof and then beeing infused into the brayne by meanes of the sinewes they are insteade of a light whereby the actions of the sences are incited and stirred vp as also those motions which are from place to place And as wee haue hearde that a good temperature of the blood and of other humours doeth much helpe forwarde and profite the manners and conditions of men the same may bee saide of the heart and of the spirites proceeding from the same For when the heart is in good temper so that it is not troubled either with anger or sadnesse or any other euill affection it is manifest that the spirites are a great deale the better in the braine Nowe let vs consider the woonderfull woorke of God wrought in man by meanes of the Vitall and Animall spirites For what are the chiefe actions effected in him Are they not the preseruation of life nourishment and generation and then sense and motion with cogitation and the affections of the heart And what were all these thinges without spirites Hence it commeth that in the holy Scriptures the heart is taken for the fountaine not onely of life but also of all the actions of men as it hath beene alreadie declared vnto vs. And for this cause also some haue sayde that these spirites and little Vitall and Animall flames were the soule it selfe or the immediate instrument thereof that is to say the verie next whereby it woorketh immediately so that there is none betwixt them twayne But the latter is more certaine and more agreeable to trueth then the former For if the soule were nothing else but the Vitall and Animall spirites it shoulde fayle and perish with them as the bodily life doeth and so it shoulde not bee immortall But seeing they are but the instruments thereof as the humours of the bodie are and namely the blood from which they proceede the soule can well bee without them albeeit they cannot bee without it and although it cannot without them perfourme the woorkes it doeth with and by them And forasmuch as God hath giuen them to bee as it were a light it is certaine that the light of these surmounteth the light of the Sunne Moone or starres and that all these lights haue great agreement one with another But it is yet a farre more woonderfull woorke of GOD when not onelie the soule vseth these instrumentes for the life of man but also when the celestiall spirite ioyneth it selfe vnto them vsing them in the elect and making them more cleere by his heauenly light that the knowledge of God might bee more euident that their assuraunce and trust in him might bee more firme and that all the motions of his children might bee kindeled the more towardes him So likewise the euill spirite knoweth well howe to take occasion by the badde temperature of the humors to abuse men as wee haue alreadie declared thereby to set forwarde their ruine when hee possesseth the heart troubleth and poysoneth the spirites in that and in the brayne Whereupon hee attempteth to hinder reason and iudgement to bring men to furie and madnesse and to thrust forwarde their heart and their other members to committe foule and execrable factes Whereof wee haue examples in the furie of Saul and in his death in the death of Achitophel of Iudas and of manie others whome hee hath brought to slaye themselues as likewise in manie other horrible factes dayly committed by men Therefore it is very requisite that wee shoulde diligently consider our nature and bee carefull to gouerne and guide it well Wee are to knowe that our spirites are the habitations of the holy spirite and therefore wee are to pray to God through his sonne Christ Iesus to repell and keepe backe euill spirites farre from vs and to inspire his diuine and celestiall spirite into our spirites heartes and mindes that it may guide and gouerne them And this agreeth verie fitly with that prayer which wee hearde alreadie vttered by Saint Paul touching the entire sanctification of the whole man whome hee diuided into spirite soule and bodie So that if wee haue throughly tasted of the former discourses as well concerning the nature of the bodie as of the soule wee may perceiue wherefore the Apostle hath thus diuided the whole man For first wee cannot doubt but that the soule beeing the principall Woorker is such a substaunce and nature as dwelleth in a bodie apt and meete to receiue life in I speake this purposely because all sortes of bodies are not capable of soule and life and they that are capable are not yet capable of euerie kinde of soule and life but onelie of such as are agreeable to their nature hauing those instrumentes in themselues which may bee vsed by them according to their nature Wherefore the soule of man must of necessitie haue another bodie with other instruments and of another nature then the soule of beastesmay haue and the soule of beastes another then the soule of plantes according as euerie one of them differeth from other both in nature and offices But of what nature soeuer eyther the soule or the bodie is the soule hath this
and what agreement is betweene them touching the soule of brute beasts and the nature and substance of it of their opinion that deriue the soule of man and the soule of beasts from one fountaine of them that ascend higher and of their reasons Chap. 82. AMANA That which wee read of Iesus Christ his saying to Nicodemus in these woordes If when I tell you earthly things yee beleeue not howe shoulde yee beleeue if I shall tell you of heauenly things may giue vs occasion to say in like maner that if wee can not knowe the earth neither the body and soule of man nor the nature and vertue thereof howe shoulde wee attaine to the knowledge of Heauen and of those spirituall natures of God and of his workes And if wee can not comprehend in our selues the woorkes of our soule howe shall wee vnderstand the woorkes of GOD in the whole world And if wee be not able to conceiue them doeth it followe therefore that hee doeth them not and yet there are many that conclude after that manner For they beleeue no more then they are able to knowe and comprehend by their naturall reason according as they deale also with their soule For because they vnderstand not what is the proper essence of it neither can see it after it is entred into the body and ioyned therewith nor yet when it departeth away therefore they conclude that it is no other thing but as it were a fire that lasteth so long as there is matter agreeable to the nature of it and is quenched when that faileth But for that which you deliuered to vs ASER of the sayings of certaine touching the diuerse kindes of soules and the powers of euery one of them it seemeth to mee that vnderstanding them as you say these men doe one of these three things will followe of their opinion For they must of necessitie yeelde to this either that the soule of man is partly immortall and partly mortall or that a man hath three soules one immortall and two mortall or lastly that the powers of the reasonable soule which wee call Sensitiue and Vegetatiue are not of the proper essence and substance thereof but onely of the body and that they are instruments of the reasonable soule as members thereof For I doubt not but they will readily confesse this that the soule is immortall and if that part of the soule which they call Vegetatiue and Sensitiue be of the selfe same essence and substance in that respect it shall be mortall Nowe if wee so distinguish all these three sortes of soules in man that wee make three kindes of them the first and principall shall be immortall and the other two mortall And if they will say that they take not the vegetatiue and sensitiue soule in man for two diuerse kindes of soules but onely for two sundry powers of the reasonable soule I demaund of them whether these two powers are so ioyned vnto it that it may be a soule as it is both without them and with them euen as before we said that it might be with the body and without the body I doubt not but euery one will answere mee to this question according to that opinion hee hath conceiued of the nature of mans soule If the question be made touching the soule of beastes the Philosophers agree well amongst themselues heerein that it is of the same matter of which their bodies are compounded whether it bee deriued and taken from the same or whether it bee the proprietie of the matter Therefore they meane that it is the Vitall spirite onely therein that giueth life vnto them which is of a corporall matter and substaunce or else that it is the temperature or temperament of the whole bodie generally which is the proprietie of that matter And so the soule in beastes shal be the life it selfe of which the Vitall spirites or the temperament are the instrumentes Which seemeth to agree well with that which Moses saieth That the soule of the flesh in the blood thereof that is to say the life according as we shewed when we spake of the nature of blood and of those meanes by which it giueth life to the creatures For when Moses speaketh so a man might say that it is as much in effect as if he saide that the blood is as it were the pipe and instrument that conueyeth life to the bodie and that the Vitall spirites are the thing that giueth motion sense to the bodie which is the same that we call Soule neither is there any inconuenience to yeelde to this in regard of the soule of beastes And albeeit wee see not with the eye howe these Vitall spirites or the temperament of all the partes of the bodie doe giue vnto it that life which it hath yet a man may iudge and haue some knowledge heereof by the things wee see in nature which haue some agreement and resemblance with this For we conceiue well howe the flame is nourished by the oyle and match that is in a lampe or by the waxe and weeke that is in a candle In which we see two sortes of matter differing one from another ioyned both together Besides we see how that by meanes of this coniunction and of the temperature and agreement that these two matters haue eache with other the flame being kindled in them is nourished and preserued So likewise we propound the Vitall spirite in the bodies of liuing creatures as a thinne flame engendered of the blood by vertue of the heart and this flyeth as it were throughout all the partes of the bodie distributing vnto it Vitall heate which quickeneth it and endueth it with that vertue by which it hath motion and sense and exerciseth all her actions so that euery member doeth his office Nowe we see well in this comparison the matter that is in the lampe or in the candle and the temperature and agreement that is betweene the partes of it and howe the flame is fedde and mainteyned after it is lighted Wee may see also from whence this flame is brought to the lampe and how this matter is lighted and that neither the matter nor the agreement and temperature thereof breede this flame of themselues but that it is brought from elsewhere In like manner we may easily conceiue that which hath beene told vs of the vitall spirite and of the blood whereof it is bredde and of the vertue and power of the heart in the generation of it But one may say vnto mee that there is great difference betweene the comparison we made of a lampe or candle and of his flame and betweene that which we haue spoken of the generation of the vitall spirite because this flame which we cal the vitall spirit springeth of the self-same matter by which it is nourished preserued is kindled there And therfore it were requisite that we should further knowe what is the cause of this as also why the life
7. What the word 〈◊〉 importeth in the â—â—eation of the woman Genes 2. 22. The true ende and vse of knowing thâ— booke What the simple or similary parts of mans body are Of the bones of mans body Gods prouidence great in the creatioÌ„ of the bones A fit similitude Of the ligaments Of the gristles Of the sinews Of pannicles and â—ilaments Of the veineâ— Of the arteriâ— Of the flesh The bones most earthy of all the parts A double vse of Anatomy Esay 40. 6. Iob 14. 1 2. Foure principall parts of the body Of the midriffe Eccles. 12. 3. Psal. 6. 2. and 22. 14. isay 38. 13. Iob 21. 24. Esay 66. 14. Three parts of the legge Of the armes and handes The agreement and difference betweene the workes of God and the workes of man Psal 33. 9. rom 4 17. All handy workes ought to tend to common profite Of the Arte of Palmestrie Of the Palmestry of Christians The vse of the hand The properties of the nayles Of the three partes of the whole arme Three parts of the hand Of the backe-bone Eccles. 12. 6. Of the holy bone Of the marow of the chine Eccles. 12. Of the skinne of the braine called the golden Ewer Of the ribbes The keyes of the throate Of the workemanship of the ribbes and of other bones How many false ribbes there are 2. Sam. 2. 23. 3. 27. Psal 139. 14. Why the belly is not enuironed with bones Of the Share bone or taylâ—bone Of the buttocke bones Of the marow Iob 21. 24. Nucha Of the bones of the head Of the necke and vse thereof Of the flesh Of the muscles What voluntary motion is A comparison betwixt the body and a chariot The differences of flesh Diuers vses of the flesh Two kindes of Kernels in the bodie The least part in man full of admiration and very profitable Of the pappes of their situation and vse The difference betweene the care of men and beasts ouer their litle ones A good lesson for children Of the forme of the pappes Psal. 8. 2. How children â—resed in their mothers belly How and whereof milke is made How the milke is wrought and whited Whereof womans milke is made How and where an infant receiueth breath and foode in the wombe A similitude The vses of fatte in the body Three skinnes of the body The first skinne hath no feeling noâ— blood Of membranâ—â— and tunicles Of the haires Good lessons for the gray headed Eccles 12. 5. Prou. 20. 29. Leuit. 19 32. Of the beard Esay 15. 2. 2. Sam. 10. 4. Of womens haire 1. Cor. 11. 5 6. Vers. 1â— 14 15 The schoole of Nature is the schoole of God Wherein true 〈◊〉 consisteth Of the beautie that is in the face A good instruction for euery one Fiue corporall senses Foure things required in bodily senses Of the sense of touching No body can live without some sense of touching Some members of the body absolutely necâ—â—â—tie to life A prouerbe An other point of Gods 〈◊〉 The hands sometimes stand in stâ—ade of the tongue and cares The opinion of the Stoics and Academics In Phad in 〈◊〉 14. de â—rapâ—â— Euang. c. â— Of the eyes and of their vse The eyes draw neerest to the nature of the soule Sight is our first mistresse Oâ— spirituall eyes spirituall light 〈◊〉 the light 〈◊〉 1. Tim. 6. 16. The difference betwixt the sight of men and of beasts Of colours and of their nature varietie and vse All compound colours made of blacke and white mingled Nothing seene but by colour Of the matter and humours of the eyes Of the Christalline humour How the humorâ— are placed How Gods prouidence appeareth in the eyes Of the tunicles and skinnes of the eyes Fiue tunicles A testimonie of Gods prouideÌ„ce Of the forme of the eye Of the muscles of the eyes Of the visuall sinewes The vse of the kernels neere the eyes Of the cyclids of their haires The vse of the eyebrowes Against the priâ—â— of women Psal 94. 9. Of the proportioÌ„ betweene the heauens and the bead Eccles. 12. 3. The eyes drawe neerest to the nature of fire Psal. 123. 1. Matth. 6. 22. 23. The agreement betweene the eies of the soule and those of the body Iohn 9. 6. The situation of the cares Of their making Of their forme The cares of men and apes only are without mouing Of their vse Of the place of hearing Three small bones in the eares Of two skinnes within the eares What profite and pleasure is receiued by the eares Eccles. 12. 4. How doctrine is learned The benefite of Lectures Prou. 1. 5 6. How hearing is framed in the eares 1. Cor. 15. 33. Esay 6. 9 10. Three vses of the tongue The instruments of the voyce The vse of the wesel of the throte Fiue instruments requisite to leaâ—â—e the voyce into speech Of the dignitie of speech Ecclus. 17. 5 6. 〈◊〉 sermon Two sortes of speech in man The degrees by which we come to â—â—eech What voyce is Speach representeth all the partes of the soule Who is to be accompted eloquent Hebr. 1. 3. Of the image of the heauenly word in the speach of man There must be an harmony betwixt the heart and the tongue Of the nature of the lungs Why the heart and speach must agree together Iob 33. 1 2 3. Iam. 4. 11. psal 12. 2. Matt. 12. 34 35. luk 6. 45. Prouer. 6. 21 23 24. Prouer. 12. 13. Prouer. 29. 11. Of the pipes and instruments of the voyce Of the wind pipe From whence proceedeth the change of voice in sickenes Eccles 12. 4. The Anatomists call it Laâ—inx How the voyce is made great or small A testimony of the prouidence of God Faire Organs within euery man The praise of eloquence The description of the tongue Of spittle and the profite thereof Our speach ought to be vpright The profit of speach Gene. 11. 7. Actes 2. 3 4. A miracle of letters The benefit of letters The difference betweene voyce and speech The vses of GraÌ„mer Logicke and Rhetorike We caÌ„not speake wisely without the knowledge of God and his worde Why the tongue is placed neere the braine 1. Cor. 14 2 14 15. The mistresse of the tongue Iames 3. 6. Why the tongue is so fashioned and fenced on euery side One member may seâ—ue for many offices Why the mouth is the fittest place for the tongue The officer of the tongue Of the mill of mans body Eccles. 12. 3 4. Of the kitchin of the body God ministreth food to all creatures Of teeth and of theirs diuers kindes The tongue like to a baker Of the Gullet or Weâ—â—â—â—d Of the Epiglt or litle tongue Good lessions for euery one What the palat is Iob 12. 11. 34. 3. Of the prouideÌ„ce of God in the varietie of tastes The sence of taste necessary for Physicions Another vse of the spittle How the senses agree with the elements Of heate and humiditie the preseruers of life A comparison betweene
and vnchangeable Incredulitie contrary to beleefe and opinion Of the diuers acceptions of this word Beleefe or Faith The description of Faith It is good for a man to knowe his owne ignorance 1. Cor. 2. 14. Foure meanes to knowe certainely those things that are to be beleeued Of generall experience Of the knowledge of principles Of the naturall knowledge of God in men The vse both of the naturall and of the written law Of natural iudgement Of the fourth meane of knowledge Hebr. 11. Of the image of God in man Ephes 4. 24. The difference betwixt soule and spirite Matth. 10. 39. rom 13. 1. Esay 40. 5 6. Iuc 3. 6. Rom. 8. 6. Genes 1. How God proceedeth in the creation of his workes How the powers of the soule manifest themselues How they haue their degrees in growth Luke 1. 80. The difference betwixt reason and iudgement and contemplation Why some haue preferred Philosophie before riches Of the benefits that commeth by the contemplation of diuine things Of the contemplation that is after this life When all men shall be of one iudgement The actiue life must be ioyned with the contemplaiue The obiect of the will is as large as that of the mind What great confusion is in our corrupt nature Of the desires that are in creatures Three kindes of appetites Of the Naturall appetite Of hunger and thirst Two kindes of Sense Of the seate of the naturall appetite Of the sensitiue appetite kinds thereof The vse of the sinewes Of the affections The ende of knowledge The best thingsin beasts are sensuall Beasts haue no Will. Matth. 5. From whence the desires of all creatures ought to be deriued What Will is and how it worketh How reason is set ouer the Will Diuers acceptions of the words Reason Will Psal 115. Matth. 6. The Will is the chiefest appetiteâ— The Wil aymeth alwaies at good The Will is free and vnconstrayned Of the image of God in the Will Good is alwayes the obiect of the Will Diuers degrees in the actions of Will How the Wâ— coÌ„mandeth the appetite The difference betwixt the natural and regenerated man What is the chief good that meere naturall men seeke after What good men are taught to ayme at by the heauenly light How we must cary our selues both in prosperity and aduersity Of the frailety of mans estate Of the power of the Will in all actions Why men preferre earthly things before heauenly Will sometime reiecteth all counsaile What freedome the Will hath in outward actions The neere coniunction of Reason and Will Euâ—â— spirites haue power ouer the Will The difference of mans obedience to God from that of other creatures Difference betwixt Knowledge and Affections Of the discord betweene the heart and the braine A comparison Rom. 1. 18. verse 21. How the Scripture taketh the word heart Matth. 22. 40. Of the agreement that ought to be betweene the minde and the heart Why the heart is taken sometime for the seate of reason Deut 29 4. Matth. 22. 37. 1. King 3. 12. Rom. 1. 24 25. Pleasure of it owne nature a gift of God The end of mans creation Of the second belly of the body Ezech. 27. 4. ionas 2. 4. matth 12. 40. Of the midriffe and of his vse Of the skinnes of the breast and of their vse Of the cawle of the heart Of the fashion of the heart Of the water in the cawle of the heart Of the office of the heart Of the lungs and of their vse How the lungs couer the heart How the heart agreeth with the heauens Of the arteries and their office How the vitall spirites agree with the aire and windes Of the double motion of the heart and the vses thereof An admonition to mutuall loue 1. Iohn 3. 20. Whereof the striking of the breast arose Of the substance of the heart The situation of the heart Of the counterpoize of the heart A good lesson for euery one Deuter. 5. ezech 20. Of the two voide places in the heart and of their vse What the vitall spirite is Of the great artery Aâ—example of â—utuall succour Of the veiny â—â—â—ery Of the doores and pipes of the heart Goodly instructions for al men Moderation is 〈◊〉 be kept in all things Superfluitie to be auoided in all things Good counsell for Princes Man was created not onely to be but also to be well What the affections are Two kindes of affections What affections goe before iudgement Agreement betweene the temperature of the body and the affections of the soule The affections can doe much with the body â—oy good for the body and Griefe hurtful to it How the agreement betweene the body and the soule may be discerned Naturall qualities breede diseases Men are more carefull for the health of their bodies then of their soules The affections breed the health or sicknes of the soule How the soule receiueth from the body in regard of the diuers temperatures thereof Agreement betweene corporall and spirituall Physicke Luke 21. 34. Rom. 13. 3. Ephes 5. 18. Act. 13. 2. Iudge 20. 26. Psal 69. 10. Esth 4. 16. The knowledge of physicke necessary for all Sinne is the cause of all disorder discases and of death Three things to be considered in the facultie of Knowledge How habâ—tes are bred in the minde Foure things to be considered in the Will and desires Of natural inâ—linations and affections Rom. 1. 30. 2. Tim. 3. 3. Leuit. 19. 18. matth 5. 43. Of the vâ—â—â—lines of our naturall affections 2. Tim. 3. 2. Rom. 1. Of true loue towards a manâ— selfe towardâ— his Gen. 22. Naturall inclinations are seeds of vertues or vices The originall of all diseases What a habite is Of the force of custome Sweat is Gentleman-vsher to vertue The cause and profite of an habite What affection is froÌ„ whence vertue and vice first spring The fountaine of morall philosophie Why the affections are giuen to the soule The affections compared to the windes Of commotions perturbations How 〈◊〉 the iudgement can preuaile ouer the affections The originall of violent motionâ— in the soule A similitude shewing the perilous motions of of the soule The effects of a prudent and wise man Of the variety of affections The cause of all motions in the â—oule Two kindes of punishments Of the generation nature and kindes of the afâ—ections How the affections are bred or brideled one of another Goodly similitudes The first motion of the heart is an image of the second Griefe or Ioy in all the affections Ioy appeareth in the face The effects of laughter in the face 2. Cor. 6. 11 12 What is meant by bowels in the Scripture 1. King 3. 26. Col. 3. 12 13 14. The true workes of a Christian 1. Ioh. 3. 17 18. Isay 58. 10. What ioy is How the heart chuseth euil for good What sorrow is Of melancholy The effect of sorrowe A commendable vse of teares Rom. 12. 15. A comparison Psa 34. 8 9 10. Vers 19. 21.
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
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
French Academy as it is diuided into seuerall dayes workes and distinguished by Chapters The first dayes worke Pag. 15 OF the creation of the first man and of the matter whereof the body of man is made Chap. 1. 22 Of the creation of woman Chap. 2. 28 Of the simple or similarie parts of the body namely the bones ligaments gristles sinowes pannicles cords or filaments vaines arteries and flesh Chap. 3. 34 Of the compound parts of the body and first of the feete and legges and of the armes and hands Chap. 4. 41 Of the backbone of the marrow thereof of the ribs and of other bones of mans body Chap. 5. 47 Of the share bone and marrow of the bones of the bones in the head and of the flesh of the muscles and of their office Chap. 6. 52 Of the kernels in the body and of their sundry vses especially of the breasts of women of their beauty and profite in the nourishing of children and of the generation of milke Chap. 7. 57 Of the fatte and skins of mans body and of their vse of the haires thereof Chap. 8. The second dayes worke 62 Of the bodily and external sences especially of touching of their members instruments and offices Chap. 9. 67 Of the eyes and of their excellency profite and vse of the matter and humors whereof they are made Chap. 10. 73 Of the tunicles and skinnes of the eyes of their forme motions of their sundry coulors of the sinewes whereby they receiue sight and of other parts about the eyes Chap. 11. 79 Of the eares and of their composition office and vse Chap. 12. 85 Of the diuers vses of the tongue of the instrumēts necessary both for voyce and speach howe there is a double speach of the forme thereof how the spirite of man is represented thereby Chap. 13. 91 Of the agreement which the instruments of the voyce and speach haue with a payre of Organs what things are to be considered in placing of the lungs next the heart of the pipes and instruments of the voyce Chap. 14. 96 Of the tongue and of the nature and office thereof of the excellency profite of speach which is the art of the tongue what is to bee considered touching the situation thereof in the head and neare the braine Chap. 15. 103 Of the office of the tongue in tasting and in preparing meat for the nourishment of the body of the teeth and of their nature and office of the conduite or pipe that receiueth and swalloweth downe meates Chap. 16. The third dayes worke 108 OF the sence of tast giuen to the palal what tastes are good to nourish the body of the diuersitie of them of hunger and thirst and of their causes Chap. 17. 113 Of helps and creatures meete for the preseruation and nourishment of the body how God prepareth them to serue for that purpose of their vse Chap. 18. 119 Of the nose and of the sence of smelling and of their profit and vse of the composition matter and forme of the nose Chap. 19. 124 Of the vse briefly of all the outward sences of mans body namely in purging the superfluities and ordures of his nose of the diuersity that is in mens faces and of the image of the minde and heart in them Chap. 20. 130 Of the nature faculties and powers of mans soule of the knowledge which we may haue in this life and how excellent necessary it is into what kinds the life and soule are diuided Chap. 21. 136 Of the two natures of which man is compounded how the body is the lodge and instrument of the soule how the soule may be letted from doing her proper actions by the body and be separated from it and yet remaine in her perfection Chap. 22. 142 Of the braine and of the nature therof of the sundry kinds of knowledge that are in man of the similitude that is betweene the actions and workes of the naturall vertues of the soule and of the internall senses Chap. 23. 147 Of the composition of the braine with the members and parts thereof of their offices and that knowledge which ought to content vs touching the principall cause of the vertues and wonderfull powers of the soule Chap. 24. The fourth dayes worke 148 OF the seate of voluntary motion and sense of the office and nature of the common sense of imagination and of fantasie how light and dangerous fantasie is of the power which both good and bad spirits haue to mooue it Chap. 25. 158 Of reason and memorie and of their seate nature office of the agreement which all the senses both external and internall haue one with another and of their vertues Chap. 26. 164 That the internall senses are so distinguished that some of them may bee troubled and hindered and the rest bee safe and whole according as their places and instruments assigned vnto them in the body are sound or perished and of those that are possessed with deuils Chap. 27. 170 Of the reasonable soule and life and of vertue of the vnderstanding and will that are in the soule and of their dignity and excellency Chap. 28. 176 Of the variety and contrarietie that is found in the opinions deliberations counsayles discourses and iugdements of men with the cause thereof and of the good order and ende of all discourses Chap. 29. 182 Of iudgement and of his office after the discourse of reason and how beliefe opinion or doubting followe it of the difference that is betweene them Chap. 30. 187 Of the meanes whereby a man may haue certaine knowledge of those things which hee ought to beleeue and to take for true of the naturall and supernatural light that is in man and how they beare witnesse of the image of God in him Chap. 31. 192 How the vertues and powers of the soule shew themselues by litle and litle and by degrees of contemplation and of the good that is in it of that true and diuine contemplation which wee looke for after this life Chap. 32. The fift dayes worke 198 OF the appetites that are in all liuing creatures and namely in man and of their kinds and particularly of the naturall and sensitiue appetite Chap. 33. 203 Of will and of the diuers significations and vses of these words Reason and Will of the actions freedome and nature thereof of the power which reason may haue ouer her Chap. 34. 208 Of those good things which both men only guided by the light of nature are able to propound to themselues and to follow and they also that are guided by the spirit of God of the power and liberty of the will in her actions both externall and internall Chap. 35. 214 Of the distinction that ought to bee betweene the vnderstanding knowledge and the will and affections in the soule and betweene the scates and instruments which they haue in the body of the agreement that is betweene the heart and the braine Chap. 36. 219 Of the