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
compounded and so consequently according to the temperancie or intemperancie that is in vs the affections of the soule also will be more moderate or immoderate and the perturbations which they shall bring with them will be greater or lesse and more easie or vneasie to be prouoked or appeased Whereby wee might knowe what great agreement God hath made betweene the body and the soule For not withstanding their natures differ much one from an other yet seein they must be linked together it is necessary they shoulde haue some agreement betweene them to the end they may be conioyned and vnited in one It is true that by the reasons of humane Philosophie we know well howe the coniunction of corporall things and of their qualities what contrarietie soeuer it is betweene them may be effected and wrought But as wee cannot see or knowe our soule or any spirituall nature as wee knowe our bodies and bodily natures so can wee not iudg so easily of the meanes whereby the body agreeth with the soule and corporall natures with spirituall but onely as experience and the effectes giue vs some sight thereof For wee see by experience from whence the good or ill disposition of the body and health and sickenesse proceede namely from the good or ill temperature of the qualities thereof Wee see also that according to the nourishment which the body taketh that sobrietie or gluttoniâ— it vseth in eating and drinking and according to the abstinence or the effectes it bringeth foorth in all things it is either better or worse affected and disposed We see likewise the changes and alterations that befall it according to the ages and exercises it hath Wherefore although we had nothing else to looke vnto but to maintaine and preserue our health yet ought we to desire to be sober moderate and very temperate in all things seeing moderation beareth so great sway in all the partes of mans life But it ought to be more pretious in our eies when wee see that the temperance or intemperance that may be in our bodies extendeth it selfe vnto the estate of our soule and that it can do much eyther in the helping and maintaining or in the hurting and troubling thereof For wee knowe already by experience that which is of a cholericke nature is more subiect to those diseases that are bredde of a cholericke humour then a flegmatike person that is of a contrary temperature and that a flegmatike bodie is most subiect to diseases proceeding of flegme The like may bee saide of all the other qualities and complexions If then euery one encline more to such diseases as may proceede from those naturall qualities which abound most in his body it is an easie matter to iudge what is like to fall vpon him if they exceede whereby they are encreased much more And if that humour which naturally exceedeth most in a man and of which his temperature and complexion hath his name cause him to incline most to those diseases that may be bred thereof a man may iudge into what disposition of body he may fall through excesse of other qualities which are more repugnant to his nature and complexion if there be no such counterpoize and equalitie that one contrary may serue as a remedy against another But hauing considered of these things we must goe forward and prosecute our speech of the affections of the soule which are as it were health and sicknes therein according as they shal be eyther well or ill moderated and see what conueniencie there is betweene corporall and spirituall phisicke Finish therefore this dayes woorke ACHITOB with some discourse vpon this poynt which may serue to instruct vs in the matter of the affections of the soule of which to morowe we are to intreate particularly and in order Of the Health and diseases of the soule of the agreement betweene corporall and spirituall Phisicke how necessary the knowledge of the nature of the body and of the soule is for eueryone Chap 40. ACHITOB. It is alwayes in his power who hath giuen vs beeing namely God the spring and fountaine of all essences to preserue and keepe vs therein and to take it also from vs when it pleaseth him But forasmuch as he delighteth not in destroying the woorkes which himselfe hath wrought hee hath giuen vnto his creatures certaine meanes to preserue themselues in that nature wherin he created them And that they might haue those meanes neere at hand he hath placed them euen in their owne nature For they haue by nature an inclination that moueth and vrgeth them to keepe and defend themselues asmuch as they can possible from euery thing that may corrupt their nature that is contrary vnto it or that wil bring to an end that beeing which they haue receiued of God But that which herein is most to be lamented in man is his ouer great care and curiositie in searching out remedies meete for the maintenance and preseruation of his bodie the least griefe and ill disposition whereof seemeth vnto him to be very burthensome but as for thinking eyther vpon those means wherby God hath appoynted him to attaine to an eternall and blessed life or vpon the diseases of the soule which in steed of life will bring death vnto it and are farre more dangerous stubberne and vneasie to be cured then those of the body he dreameth litle thereof his care is very small he esteemes them not great and therefore is very slouthfull in seeking remedie for them We are to know then that the affections of the soule are as it were health and sicknesse therein according as they are either temperate or intemperate For as there is no euill disposition or sicknesse in the bodie but contrariwise good health if there bee not some excesse in the qualities of which it is compounded which may destroy that equalitie that is requisite for the keeping of it sounde so is it with the faculties powers qualities and affections of the soule which according to her nature hath her health and her diseases Wherefore when the harmonie conueniencie and temperature of her powers and affections is such as her nature requireth then is shee well disposed and in health as contrariwise thee is ill affected and diseased when in place of temperance and mediocritie there is intemperance and excesse Nowe according to that which wee hearde in the former speech of the conueniencie betweene the temperature and complexion of the bodie and the affections of the soule wee see that a man of a cholericke nature is a great deale more easily stirred vp to anger then an other that is of a flegmatike or melancholy nature For seeing the cholericke humour is by nature hote and burning like to fire that man in whome this humour raigneth is sooner inflamed with anger and wrath then an other that is of a contrary nature For fire will more speedily kindle in a matter that commeth neerer to it owne nature and of which it
enioy whatsoeuer GOD hath prepared for it euen that which is most agreeable and proper to the nature thereof Wherefore wee may say that the death of man is a separation or a departure of the soule from the body wherein GOD propoundeth vnto vs a perfect image of our separation and departure from him which commeth by the meanes of sinne For wee see what becommeth of the body when the soule is gone from it and what it is during the time that it is ioyned therewith The difference is very great Let vs then propound our soule as if it were in the place of the bodie and imagine that God were insteade of the soule in it as wee fee the soule is in the body Then let vs consider what might be the estate of the soule both when it is ioyned with GOD and when it is separated from him For there is greater difference betweene the soule separated from GOD then betweene a body separated from his soule Forasmuch as there is no bodie so stincking nor so infected when it is separated from the soule as the soule is when it is separated from GOD if wee will compare spirituall things with corporall things And contrariwise wee may iudge of the estate thereof when it is ioyned with God by the estate of a body ioyned with his soule and by that difference which is betweene a dead body and a quicke Nowe if wee woulde well consider these things and compare the corporall death of the bodie with the spirituall death of the soule wee woulde abhorre sinne in greater measure then wee doe and bee more afraid of it then of anie thing that may come vnto vs. For there is nothing either in heauen or earth that can hurt vs but sinne as in deede nothing can bring dammage to vs but that which can hurt the soule But it is sinne onely that is able to hurt the soule because by it those meanes are taken away from the soule whereby GOD bestoweth spirituall life vpon it Therefore wee ought not to thinke that bodily death can anie way hurt the soule vnlesse it be in regarde of the euill life past It is true that seeing GOD hath created man to bee of such a nature as to be compounded of a bodie and of a soule and that his true and perfect estate consisteth heerein that they shoulde liue vnited and ioyned together it is very like that there is some euil in the seuering of thē asunder especially if any of them corrupt and perish and the euill may seeme to be doubled if both of them should corrupt perish as many epicures and atheists would haue it For if it be euill to haue but halfe a beeing the euill and imperfection is much more not to be at all seeing there is nothing more goodly or more excellent then to haue a beeing And if it be an excellent thing to bee then to bee well is a farre more goodly and excellent thing For therein consisteth the perfection and absolute felicitie of man Nowe there is no sound or perfect estate of anie man but onely that in which and for which GOD created him And although man bee fallen from that estate yet it hath pleased GOD not onely to restore him againe thereunto by his Sonne Iesus Christ but also to make it vnto him more entire and more perfect yea much more sure and stedfast then it was in the beginning For this cause if besides the benefite of creation wee consider also that of regeneration and of the restauration and repairing of man wee shall finde therein ample matter of true and sound consolation against death For wee knowe that this tabernacle of our body which is infirme faulty corruptible fraile and tending to putrifaction shall bee destroyed and as it were pulled downe to the ende that afterwardes it may bee restored vnto a perfect firme incorruptible and celestiall glorie Wee see that by death wee are called backe againe from a miserable exile to the ende that wee may dwell in our countrie euen in our heauenly countrie In a worde wee are assured by death to enioy such a blessed and permanent estate as the like whereof appeareth no where vpon the earth And if the brute beastes euen the insensible creatures as Saint Paul teacheth vs as wood and stone hauing some sence of their vanitie and corruption doe waite for the day of iudgement that they may bee deliuered from the same shall not wee bee very miserable hauing both some light of nature and also boasting that wee are inspired with the spirite of GOD if wee doe not lift vp our eyes aboue this earthly corruption when the question is concerning our beeing Shall wee not contemne and disdaine the vanitie of the worlde to aspire after the good beeing of the immortalitie to come Let vs knowe then that wee can not finde any true and sound consolation without this consideration and hope which is most assured to them that beleeue in Christ Iesus Therefore they that went not beyond the boundes of naturall Philosophie coulde neuer enioy anie true consolation either against the miseries of mans life or against corporall death And although they beleeued that together with the body whatsoeuer is in man was extinguished or otherwise that after the death of the body the soule remained immortall yet notwithstanding some haue done nothing else but mourne and complaine in this life insomuch as they haue laid violent handes as it were vpon Nature reuiling her and calling her the stepmother rather then the mother of mankind others haue doubted of their future estate and condition not being able to learne and knowe whether their soules should liue either in ioy and rest or els in paine torment but only by opinion Of which if we would discourse at large and consider particularly of their reasons we should be confirmed more and more in that true consolation that ought to bee in the heart of euery Christian against the honour of death Therefore I greatly desire ACHITOB to heare thee discoursing vpon this matter Of the chiefe consolations which the wisest amongst the Pagans and Infidels coulde drawe from their humane reason and naturall Philosophie against death of the blasphemies vsed by Atheists and Epicures against God and Nature what Nature is and who they bee that attribute vnto it that which they ought to attribute vnto God Chap. 76. ACHITOB. Trees haue their seasons in which they beginne to budde and afterwards do blossome which blossome in conuenient time taketh the forme and fashion of the fruite and after that it continueth growing vntill it becommeth ripe and beeing come to the greatest maturitie and ripenesse that it can haue it falleth down of it selfe and still consumeth more and more The same may bee saide of leaues But this happeneth not to all nor yet altogether after the self same maner to all those vnto whō it doth happen For some fruits perish euen in the very bud or els
in the floure and some after they are come to the fashion of fruit And of these latter sort some fade away sooner some later according to their sundry accidents For some are eaten by wormes other by noisome flies and some through diuers kinds of creeping things which bred in the fruite it selfe Againe some are shaken downe violently either through great mighty showres huge stormes blustering windes or els by haile and tempest beeing plucked forcibly from the trees before they can come to any ripenesse By all which things God propoundeth vnto vs a goodly picture and representation of the whole course of mans life yea of all estates and conditions of men in the worlde both generally and particularly For although in our former speech wee hearde what order nature vsually followeth in naturall thinges and namely in that which respecteth the estate of Empires and Monarchies yet if wee looke well into it wee shall there finde also this very difference which we haue obserued to bee betwixt naturall death and that which wee call violent death For as amongest men all come not to the vttermost of olde age but manie are stayed by the way so is it with estates Wee see some men ascende vp through all degrees euen vntill they attaine to the highest and then by the same degrees descend againe vntil they come to the ende and period of all But we see others that are staied in ascending or if they come to the highest degree are sodainely throwne downe Moreouer among those fruites which attaine to maturitie and ripenes all haue not one and the selfe same time of rypening but euery one hath his proper season and those that are most forward and soonest rype are of shortest continuance and quickly gone This selfe same thing also we see to be obserued in the life of men and in the course of this world Wherefore if we had no hope of another life besides this our estate would be more miserable not onely then the estate of beastes but also then that of trees For as trees decay yeerely in regard of their flowers fruites and leaues so they are yeerely renewed whereas many men perish after that manner that being once dead they shall neuer be raised vp and renewed againe to glory For although they haue some opinion of another life yet if by the certaintie of faith they doe not apprehende the fruition of eternall happinesse which is prepared for the blessed through the grace of Christ Iesus they can neither liue nor die without some doubt of that which they desire most to be perswaded of When the greatest and most skilfull Philosophers the wisest and most vertuous personages that haue byn amongst the Heathen went about to comfort either themselues or their friends in their great afflictions and chiefly in death this was thought to be one of their strongest reasons that the lawes of nature are vnauoydable and that it must be so For they had no hope of the resurrection of their bodies as indeed it is a doctrine that humane Philosophy doth not vnderstand And as for the immortalitie of the soule albeit the best Philosophers and most learned men amongst them were of that opinion which also was for the most part generally receiued of the people yet they were neuer so assured thereof but that still there remained some doubt in them because they had no certaine knowledge of it but onely so much as they could get by their naturall light and humane Philosophie Therefore when such as excelled others amongst them laboured to comfort and strengthen men against the feare of death and would perswade them that there was no euill in it they vsed for their principal reason this disiunctiue speech saying Either man is wholly extinguished by death or els some part of him remaineth afterwards If he perish altogether so that nothing of him continueth still then he feeleth no ill and so death hurteth him not but deliuereth him from all those euils whereunto he is necessarily subiect in this life But if some part of him abideth still so that he die not altogether then is death no death vnto him or at leastwise it is not euill vnto him seeing his principall part which is his soule and in regard of which he is man liueth and abideth whole and sound Nowe these are very leane and slender consolations For seeing GOD hath created man of that nature that hee is compounded of body and soule no doubt but his true and perfect estate consisteth heerein that these two natures be vnited and lincked together as in deede they shoulde haue done had it not bene for the sinne of our first parents who thereby brought vpon man both bodily and spirituall death And it is against reason to thinke that a separation of these two natures so well knit together coulde bee made and that one of them shoulde corrupt and perish and all this without griefe Nowe if they perish both together the euill that followeth thereupon is the greater For nothing can bee imagined to bee more goodly and excellent then to haue a beeing Nowe can any body call that thing excellent which ceaseth to bee or which hauing a beeing fadeth incontinently But what a horrour is it to a man onely to thinke of death And howe much more will his horrour bee encreased when he shall thinke that hee must so vanish away by death that no part of him afterward shall haue any more beeing then if hee had neuer beene at all And what profite ariseth to him that was neuer borne more then to the brute beast But yet the estate of this man is more miserable For to what ende shoulde the reasonable soule serue which God hath giuen him as also the vnderstanding reason and all the other vertues wherewith God hath endued it aboue the soule of beastes but to make him more miserable and wretched then if hee had beene created a beast For seeing beastes haue no minde vnderstanding or reason to conceiue and knowe what a benefite and gift of GOD it is to haue a beeing and to liue they haue no such vehement apprehension either of death as men haue or of the losse of any good thing which they are in danger to loose And by this reason it followeth that the more blockish and brutish men are the lesse miserable they shoulde bee as contrariwise the greater spirites they haue and the more they acknowledge the excellencie of mans nature and those gifts wherewith God hath endued it so much the more miserable and wretched shoulde they be instead of receiuing greater ioy and consolation Whereupon it commeth to passe that they are more ready to despite and blaspheme God then to praise and glorifie him for those graces and benefits wherewith hee hath adourned mankinde We see howe Epicures and Atheists and all they that consider in man this present life onely and goe no further drawe neere to this point of which wee speake Therefore some
it is so there is but one onelie Soule in euery liuing creatures body by which it doeth liue but yet this soule is distinguished according to the vertues and offices thereof Wherein it falleth out with the soule as it doeth with a man that hath many charges and offices or that exerciseth many Artes and occupations which hee practiseth in seueral places at sundry times and by diuers instruments and seruants Yea the very varietie of those instruments which the soule vseth and the repugnance that is betweene the actions thereof doe shewe manifestly that there is but one workemaster from whome the whole proceedeth and which gouerneth and moderateth all as a liuing creature ought to doe For there could not be so great agreement in such diuersitie if there were diuers workemen and so many soules as there are effects and actions in all the partes of man Besides if there were such diuersitie of kindes of all things as there is diuersity of effectes the number of them woulde bee infinite whereupon there woulde great confusion follow in the searching out of nature and of naturall things Therefore seeing there is but one soule in euery body we must learn whether it hath any certaine place and seate in the body or whether the whole body be the lodging for it Now as euery forme of each body is in the whole body so the soule is wholly in the whole body in which the true forme principall essence of man consisteth For if there were any part thereof that had no soule within it that part should haue no life as we see it by experience in a member that is dry or putrified or cut off from the body So that as an Husbandman hath his sundry instruments for the trimming of the ground and by them effecteth diuers works according to the vse of each seueral instrument so fareth it with the soule in the bodie For the husbandman worketh another woorke with his plough then hee doeth with his harrowes and otherwise with his spades and shouels then with the other aboue named instruments so that according to the diuersitie of his tooles he worketh diuers workes And yet all this while there are not so many husbandmen as there are sundry instruments but one alone vseth all these to serue his turne And hee that should demand in which of all his instruments the Husbandman were should he not thinke you mooue an impertinent question For hee may be both without his instruments also with them and when he vseth them he applieth them to himselfe and himselfe vnto them And to aske which of his instruments is the chiefest were not to speake very much to purpose For euery one of them is principall in his vse and for that worke whereunto it it is applied and so is it with the soule and with the instruments thereof For it can be both with them and without them in that maner that hath beene already declared And as the plough is the chiefe instrument which the Husbandman hath to cutte and diuide the grounde into furrowes and the pickaxe to digge in hard places so the eye is the chiefe instrument the soule hath for seeing the eare for hearing the brayne with the thinne cleare and bright spirits therein for all kinde of vnderstanding and knowledge and the heart for the fountaine of life Nowe because the soule hath so many sundry powers offices and actions it is also taken in diuers sences and significations but especially in the holy scriptures as God willing we shal learne hereafter In the meane time that vnion which it hath with the body is marueilous and ought to be diligently considered of vs. Wee are to know then that all things whatsoeuer are ioyned together in nature are alwaies so knit and vnited by some means which meane consisteth either in this that the essence of two extreames doe participate one of another ioyne together or els in the agreement of action and of worke Now as the bond of the first meane is between the elements themselues and also betweene them and that matter whereof bodies are compounded because there is betweene them an agreement and participation of nature euery one in his degree according as they are neerer or further remoued off one from another so we haue the bond of the second meane betweene the body and the soule namely the agreement of action and worke Let vs then consider of the coniunction and agreement that is betweene a workeman and his worke together with those instruments whereby he effecteth his worke For there is an agreement and coniunction betweene the painter and his picture by reason of the pensill wherewith hee woorketh And the like may be said of all other workmen Euen so the form and kinde of all things is as it were the Workemaster in regard of the matter and the qualities and fashioning of the matter are the instruments whereby the Species or kinde of any thing is vnited and knit vnto the matter Now the soule is ioyned to the body as light is vnto the aire For by reason of the coniunction of the aire and light together the aire is made cleare and lightsome and yet the aire and light remaine whole and perfect without any mixture or confusion of the one with the other For they are not mingled together as the elements are in naturall mixtures or as hearbes that are beaten together into powder or drugges of the Apothecary in a medicine that lie mingled and confused one within another But the vnion and bond of two substances ioyned together is a great deale more neere in other kinds and creatures then in the soule wherein it is remooued farther of by reason that the nature of corporall things admitteth of a neerer coniunction and agreement among themselues then there can be naturally betweene corporall and spirituall thinges So that the greater agreement of natures there is the straiter is the bonde and vnion-betweene them Nowe wee may knowe of what nature euerie kinde of thing is by the offices and actions thereof As if the question were touching the nature of that soule which heeretofore we called the Nourishing and Vegetatiue Soule it appeareth by the office and actions thereof that it is hote and that it taketh part as also all the actions thereof of the nature of fire which is the highest and purest element and that which approcheth neerest to the celestiall natures But that kinde of soule which wee called Sensitiue and Cogitatiue such as it is in brute beastes ascendeth yet higher and by agreement is linked neerer to the heauens and to the nature of heauenly bodies And therefore beasts haue not onlie sense but some kinde of knowledge also whereby they doe in some sort marke and perceiue the course of the heauens and heauenly bodies and doe seeme after a sort to vnderstande them For they haue knowledge both of the day and of the night of Winter and of Summer
THE SECOND PART OF THE FRENCH ACADEMIE VVherein as it were by a naturall historie of the bodie and soule of man the creation matter composition forme nature profite and vse of all the partes of the frame of man are handled with the naturall causes of all affections vertues and vices and chiefly the nature powers workes and immortalitie of the Soule By PETER DE LA PRIMAVDAYE Esquier Lord of the same place and of Barre And translated out of the second Edition which was reuiewed and augmented by the Author AT LONDON Printed by G.B. R.N. R.B. 1594. TO THE RIGHT HONOVrable Sir IOHN PVCKERING knight Lorde Keeper of the great Seale of England T. B. wisheth increase of honour here to the glory of the Highest and endlesse happines with the Saints in the worlde to come HAuing finished Right honourable the translation of the second part of the French Academie and pondering with my selfe vnto whose Patronage I might commendand committ the same as it were into a safe Hauen to be preserued from the tempestuous and surging waues of this Sea-like worlde it came to my minde vpon sundry good considerations that your Honour might chalenge the same as a thing that by all right appertaineth vnto your selfe For first calling to my remembraunce that the principall scope aymed at by this Author in the penning of his book was to vphold the glorious essence of God against all contradiction of Atheists and that by the viewe of his diuine woorkes in the creation of the bodie and soule of man I presently concluded with my selfe that the defence of this poynt against that viperous broode was a woorke best beseeming the sacred seate of Magistracie and such as for their places representing the person of the supreme Iudge wore by the infallible worde of trueth adorned with his owne titles Psal 82. 1. Exod. 21. 6. Nowe forasmuch as by the speciall prouidence of God it hath pleased her royall Maiestie to aduaunce you to that seate of magistracie next vnder her Highnesse in which you are placed it seemed vnto mee that I shoulde after a sort offer wrong vnto your Honour if I did not recommend vnto it the defence of the highest ruler whose person you doe in a higher degree then others represent Secondly when I considered with my selfe that this generation of Earth-wormes which place nature being but a creature in the roome of the Creatour and denie the immortalitie of soules after this life doe therein as much as lieth in them labour to put out the light of their owne conscience which yet could neuer be wholly darkened in the mindes of anie no not of the most desperate Atheist that euer was I thought it most conuenient to craue that your Honours lawfull protection in the behalfe of this Booke and of my small paines taken therein for the benefite of my countrey might bee as it were a Sub paena serued vpon the whole rabble of these deuils incarnate to cause them to appeare at that high court of Conscience in which you enioy the chiefest place next vnder her sacred Maiestie there to make answere to the humble complaint of Conscience vnto which they offer such notorious violence A third reason that moueth mee to become an humble petitioner that this booke may be gathered vnder the wings of your Honours safe defence is the constant report of your great care that none be intertained into your retinue and familie whose hearts are possessed with a liking of that Antichrist of Rome within the compasse of whose iurisdiction this dangerous infection of Atheisme beganne first in this latter age of the worlde to breake foorth and hath nowe set footing euen in those countries from whence by a generall consent of all Estates it hath beene banished long agoe Let Florence testifie this to all posteritie succeeding where that monster Machiauel first beganne to budde who hath nowe spredde abroade his deadly branches of Atheisme ouer the most countries in Christendome insomuch as fewe places but are so well acquainted with his doctrine that the whole course of mens liues almost euery where is nothing else but a continuall practise of his preceptes And yet Machiauel beeing Secretarie to that Florentine estate and employed altogether in ciuill affayres may seeme in some sort inexcusable if hee bee compared with manie of those vnholy Fathers of Rome who making open profession to bee the Ring-leaders forsooth of the whole worlde to bring them vnto GOD were plunged irrecouerably in this bottomlesse gulfe of Atheisme Pope Leo the tenth a Florentine borne was so farre from confessing Christ Iesus to bee the Sonne of God with Peter whose Vicar hee woulde seeme to haue beene that hee blushed not openly to deride the doctrine of the Gospel and to scoffe at Christ Iesus himselfe the Authour thereof For vpon a time as Cardinall Bembo by occasion cited vnto him a place of Scripture concerning the gladde tydings of saluation this sonne of perdition most blasphemously replied vpon him in this manner Howe profitable this fable of Christ hath beene to vs and to our crewe is well knowen to all ages A most horrible saying and such as coulde not proceede but from a flatte Atheist of whom also it is reported that he maintained there was neither Heauen nor Hell after this life Birds of the same feather were Siluester the second Benedict the ninth Gregorie the seuenth Iohn the three twentieth Alexander the sixt Clement the eight Paulus the thirde with diuers others of that rabble of whome some vtterly renounced God and betooke themselues to the Deuill some denyed the immortalitie of the soule some taught most damnable heresies and all of them turned the grace of our God into wantonnesse denying God the onely Lorde and our Lorde Iesus Christ Iude verse 4. It woulde require a long time to anatomize their seuerall liues and your Honours waightie affaires in behalfe of this Church and Common-wealth will suffer no long discourse in regarde whereof I am constrained in few words and yet in most humble wise to recommend my selfe and these my poore labours to bee shrowded vnder your Lordships safe protection most heartily crauing at the handes of the highest so to guide your Honor in the managing of that great charge he hath called you vnto as may make most both for his own glory here and for your blessed and endlesse rewarde else-where * ⎠* Your Honors most addicted T. B. TO THE CHRISTIAN READER Grace and Peace SENECA the Philosopher reporteth gentle Reader that the looking glasse was first inuented to this end that man might vse it as a meane to know himself the better by Now besides that in a glasse wee may attaine to some kinde of knowledge of our selues when wee take a viewe of our owne countenance and of the lineaments proportion of our bodies outwardly Socrates applied the same to a further vse for the instruction of manners For as Apuleius writeth of him he earnestly perswaded his Auditors to looke
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
and of the waters and cloudes contayned therein and in what perils men are 〈◊〉 why the soule and blood are put one for another of the temperature of the humors necessarie for the health and life of the body of the causes of health and of diseases and of life and death Chap. 65. 368 Of the vses and commodities of the humors ioyned with the blood and what vessels are assigned vnto them in the body and of their nature and offices and first of the cholericke humor and of the spleene then of the flegmaticke humor and of the kidneys and other vessels which it hath to purge by Chap. 66. 373 Of the names whereby the humors of the body are commonly called with the causes wherefore of the comparison betweene the corruption and temperature of the humors of the body and betweene the manners and the affections of the soule of the meanes whereby the humors corrupt and of the feauers and diseases engendred thereby of the sundry naturall temperatures in euery one Chap. 67. 379 Of the diuers temperatures and complexions of men according to the nature of humors that beare most sway in them of the disposition whereunto they are naturally mooued by them eyther to vertues or vices of the means to correct the vices and defects that may be in our naturall inclinations Chap. 68. 383 Of the restauration and reparation of all natures created by the generatiue power and vertue that is in them and namely in man what generation is and what the generatiue power of the soule is what the seede is and how generation proceedeth of strength and of infirmity Chap. 69. 388 Of the powers of the generatiue vertue and of their offices of the principall cause why God gaue to man the power of generation in what sence the reines are taken for the seate of generation how we ought rightly to consider of the generation of man Chap. 70. 393 Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers belly of the time and daies within which a child is perfectly fashioned Chap. 71. 398 Of childbirth and the natural causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitic represented vnto vs in our mortall birth Chap. 72. The tenth dayes worke 404 WHy God created man naked and with lesse natural defence then he did all other liuing creatures how many wayes he recompenceth this nakednesse of the generall beauty of the whole body of man ioyned with profite and commodity Chap. 73. 409 Whether the life of the body can proceede eyter of the matter or of the composition forme and figure or of the qualities thereof or else of the harmony coniunction and agreement of all these whether any of these or al of them together can be the soule of the length and shortnes of the diuers degrees and ages and of the ende of mans life of death and of the causes both of life and death of the difference that is betweene naturall and supernaturall Philosophy in the consideration of things Chap. 74. 414 Of the causes generally of the length and shortnesse of bodily life of naturall and of violent death in what maner the life of man consisteth in his breath of the principall things required to life and without which it cannot be of the difference betwixt the life of men and the life of beastes of the image of the spirituall death in the corporall of the true comfort which wee ought to haue therein Chap. 75. 420 Of the chiefe consolations which the wisest among the Pagans and Infidels could draw from their humane reason and naturall Philosophy against death of the blaspemies vsed by Atheists and Epicures against God and nature what nature is and who they be that attribute vnto it that which they ought to attribute to God Chap. 76. 426 That there is but one soule in euery seuerall body that one and the some soule hath in it all those vertues and powers whose effects are dayly seene of the seate of the soule in the body and of the principall instrument thereof of the vnion of the body and soule of the diuers degrees of nature and of the excellency that is in it of the fountaines and bounds of all the powers and vertues of the soule Chap. 77. 432 Of the nature and varietie of the animal spirits how they are only instruments of the soule and not the soule it selfe of the nature of those bodies wherin the soule may dwell and worke of the difference that is not onely betweene the soule and the instrumente by which it worketh but also betweene the instruments themselues and their natures and offices and which of them are nearest or farthest off of the degrees that are in the vnion and coniunction of the soule with the body Chap. 78. 438 Of the diuisions of man made in the holy scriptures aswell in respect of the soule as of the body in what significations the names of soule spirit and heart are vsed therein and the causes why of the intier sanctification of man how the soule is taken for the life and for the members and instrumentes of nourishment and for nourishment it selfe Chap. 79. 444 What is meant by a liuing soule what by a sensuall and naturall body and what by a spirituall body how the name of soule is taken for all the desires of the flesh and for all things belonging to this life and not onely for the whole person aliue but also for the person being dead and for a dead 〈…〉 for the spirite sepâ—rate from the body Chap. 80. The Eleuenth dayes worke 490 WHether the soule of man is engendred with the body and of the same substance that the body is of or whether it be created by it selfe and of another substance whether it be needefull for vs to knowe what the soule is and what is the eâ—â—ence thereof or onely to knowe of what qualitie it is with the workes and effects thereof Chap. 81. 495 Whether there be any thing mortall in the soule of man of the distinction betweene the soule and the powers of it of the opinion of Philosophers and what agreement is betweene them touching the soule of brute beasts and the nature and substance of it of their opinion that deriue the soule of man and the soule of beasts from one souâ—taine of them that ascend higher and of their reasoâ—â— Chap. 82. 499 Of the opinion of Galen of Plato and of Aristotle touching the substance and nature of mans soule of the opinion of Occâ—m touching the vegetatiue and sensitue power thereof and of the distinction of soules he maketh in man of the sentence of the Platonists and of Origen touching the creation birth and nature of the soule of the coniunction of the soule with the body and the estate thereof in the same Chap. 83. 503 Of the opinion of the Platonists and some others touching the substance of mens
soules in what sence not only the Poets and heathen Philosophers but also Saint Paul haue sayd that men were the generation and linage of God of their error that say that soules are of the very substance of God of the transmigration of soules according to the opinion of the same Philosophers Chap. 84. 509 The chiefe causes as learned men thinke 〈…〉 Pythagoras and 〈…〉 transmigration of soules and transformation of bodies the ancient opinion of the Iewes touching the same thing Chap. 85. 515 Of the Pythagoreans of these dayes amongst the Christians and of their foolish opinions of the opinions of many Doctors and and Diuines touching the creation and ordinary generation of mens soules of the moderation that ought to be kept in that matter of the cause of the filthinesse and corruption of mans soule Chap. 86. 5â—â— Of those powers and properties which the soule of man hath common with the soule of beastâ—â— of those powers and vertues which are proper and peculiar to it selfe according to the Philosophers of the difference and agreement that is betweene humane philosophie and christian doctrine touching thâ—se things Chap. 87. 5â—6 How men can haue no certaine resolution of the immortality of the soule but by the word of God of the peruersnesse of Epicures and Atheistes in this 〈◊〉 of the chiefe causes that hinder 〈◊〉 from beleeuing the immortality of the soule and of their blockishnesse and euill iudgement therein how wee must seeke for the image of God after which man was created in his soule Chap. 88. The twelfth dayes worke 5â—â— OF those who desire the returne of soules departed to testifie their immortality what witnes hath binne sent vs of God out of another world to resolue vs therin Chap. 89. 53â— Of naturall reasons whereby the immortality of soules may be prooued against Epicures and Atheists and first of the argument taken from the faculty of knowledge which the soule hath and from that knowledge of eternity which 〈…〉 howe it appeareth that it is not begotten of this corruptible nature because it ascendeth vp vnto God and how by a speciall benefite of God it is dayly created and not by the vertue of nature Chap. 90. 541 Of the argument for the immortality of the soule that may bee taken from that natural desire therof of perpetuitie which is in it of another argument to the same purpose of the desire which men haue to continue their name and memory for euer an argument to the same end taken from the apprehension and terrour which men may haue both of the death of the body and also of the soule and spirite Chap. 91. 546 Of the agreement that may be taken from the delights and pleasures of the soule to prooue the immortality therof an argument to the same ende taken from the insatiable desires pleasures of men euen from such as are most carnall of the testimony which they may find euen in their vices to prooue the immortality of their soule Chap. 92. 551 Of the testimony that men haue of the immortall nature of the soule in their very body by the composition and frame thereof of that which is in the motion and rest of their soule how the creation of the whole world shoulde be vaine and how there should be no prouidence of God no religion no diuine iustice if the soule were mortall of the multitude and qualities of the witnesses that stand for the immortality thereof Chap. 93. 556 Of another argument for the immortality of the soule taken from that naturall desire which men haue of knowlege of Aristotles opinion touching the nature and immortality of the soule of other reasons of Philosophers to proue that the spirite cannot be a corruptible and mortall nature and how iust men should be more miserable and shoulde haue more occasion to feare and to eschew death then the vniust and wicked if the soule were mortall Chap. 94. 563 Of that prayse and reward which wisdome and vertue may receiue of man in this worlde how miserable it is â—f there bee no better prepared for them elsewhere how death would bee more grieuous and lamentable to the best learned and wisest men then to the ignorant and foolish if the soule were mortall how the best most certaine iudgement of men is for the immortality of the soule of them who not beleeuing the same say that it is good for men to bee in such an error Chap. 95. 569 Of those internall testimonies which all men cary within themselues to conuince them that doubt of the immortality of the soule and of the iudgement to come which shall be in eternall happinesse for the good and perpetuall torment for the euill howe the very heathen acknowledged asmuch by reasons taken from the testimonies of nature Chap. 96. The thirteenth dayes worke 575 OF the testimonies which euery one may take from his conscience of that feare vnto which all men are naturally subiect to prooue the immortality of the soule a iudgement of God vpon the iust and vniust how that which the Atheistes say that feare causeth gods amongest men serueth to ouerthrow their damnable opinion Chap. 97. 581 Whether Epicures and Atheists bee reasonable beasts yea or no and what reasons they bring to ouerthrow the immortality of the soule of the false opinion of Pliny touching the same and of his friuolous and brutish reasons to this purpose of the brutish conclusion vnbeseeming the whole race of mankind which hee maketh of this matter and of the iudgement of God vpon him Chap. 98. 588 Of them who say that wee cannot know by the light of nature but that the soule is mortall of them that alledge a place of Salomon against the immortality of the soule howe wee ought to consider of the iudgementes of God vpon Epicures and Atheistes how the absurdities which follow their doctrine declare plainly the grossenesse of it of the force of those argumentes that were produced before for the immortality of the soule Chap. 99. 594 Of the image of God in the soule of man and of the image of the worlde in mans body of the coniunction that is betweene God the Angels and men of the sundry degrees of Good that are therein of those lessons and instructions which wee ought to receiue from the wonderfull composition aud coniunction of the soule and body Chap. 100. FINIS THE FORESPEACH OF THE INTERSPEAKERS IN this Academy wherein is handled the cause of their future discourses touching the naturall historie of Man The names of the discoursers ASER which signifieth Felicitie AMANA Trueth ARAM Excellency ACHITOB Brother of goodnesse ASER My companions I greatly bewayle the misery of our age wherein so many Epicures and Atheists liue as are dayly discouered amongst vs in all estates and callings True it is that the disagreement in matters of religion amongst them that beare the name of Christians is very great and causeth much trouble in the Church neuerthelesse I doubt not but that
agreement might soone bee made if the word of God onely might be the iudge of true false religion For all that feare God and are carefull to doe nothing contrary to their duety that accompt the holy scriptures to be the true doctrine of the spirite of God and are assuredly perswaded that there is another life after this and a iudge before whome they must appeare they I say are not so hardly induced to peace and concord but that a man may hope well of them But they that feare nothing that call all things into question that esteeme all religion to be opinions only tormenting mens braynes they likewise that stifly resist euen the trueth it selfe whereof their owne consciences conuince them labouring as much as lyeth in them to extinguish not onely the light of God within them but that also which they learne in his word such monsters I say will trouble all Christendome more then the contentions about religion vnles the goodnes of God prouide some conuenient remedy for the same For they must be taught to beleeue one God one Iesus Christ the immortalitie of the soule the resurrection of the body a second euerlasting life full of ioy and happinesse for good iust men but full of griefe and paine for the wicked and vniust generally they must be taught to beleeue whatsoeuer we learne in the holy scriptures concerning the creation and end of euery nature These things being spirituall and heauenly cannot be seene nor comprehended without a celestiall and supernaturall light nor without spirituall eyes ioyned with the vertue and power of the spirite of God who onely is able to clarifie our eyes and to giue them sight For albeit God gaue spirituall eyes to man when hee endued him with a reasonable and vnderstanding soule yet they are euen blind through sinne if they alwayes haue not God that great and euerlasting Sunne to illuminate them with his diuine light as the eyes of the body remaine in darkenesse when bodily light is taken from them Hereupon they are called blind in holy scripture that haue not the true knowledge of God by the light of his word For although they that are most ignorant haue some little knowledge and sence of the diuinitie by that small remnant of naturall light which man receiued at his first creation neuerthelesse because this sparkle is so small in regard of that darkenesse which filleth the mind of man it is not sufficient to leade them to God and to the right way of saluation Therefore they soone goe astray and wander hither and thither and for the most part followe superstition in place of religion and lies in stead of trueth because it is an easie matter for the deuill to disguise his inuentions vnder a false shew of piety that they may not discerne betweene trueth and falsehood betweene that which God liketh and which he disliketh For seeing the sparke of naturall light in mans vnderstanding is so small there needeth no great troubling of the spirite neyther any great impediments to bee cast in his way to confound and amaze him and to take away or vtterly to ouerturne his iudgement whereby to makâ— him as vnable to iudge of the trueth as a blind man is to iudge of colours But they are in farre worse case that voluntarily separate themselues from all truth both naturall and supernaturall For they easily beleeue that which the Epicures long since taught against the immortalitie of soules and against the prouidence of God towards men insomuch that they hold this for most certaine that the soule perisheth as the body doth and that there is no God that intermedleth in the gouernment of humane affaires but that they are guided eyther by fortune or by prudence or by the folly of men according as matters fall out I quake to thinke that such monsters are to be found amongst them that berare the name of Christians and haue in former times receiued the markes and seales of Christianitie in the Church of Iesus Christ But my quaking is doubled when I consider that many of them that professe learning and humane philosophie and that are thought to haue most skilfull sharpe and subtill wits are not onely infected with this execrable Atheisme but professe it open a schoole thereof and know how to poyson many with it For as there was neuer yet opinion error or heresie so strange or monstrous in the world that hath not alwayes found men ynowe to receiue it so long as there were Authors and masters to set it abroach so these professours of Atheisme are neuer without great store of disciples because after this maner God punisheth the curiosity ingratitude and peruersenesse of men the contempt of his word and hatred of the trueth which is commonly in them as also the pleasure they take in vanitie and lies Therefore God by his iust iudgement giueth them ouer into a reprobate sense so that they cannot but alwayes reiect the trueth and imbrace error and lying as he often threatneth them by the mouth of his Prophets and Apostles Examples hereof wee see dayly in such as thinke themselues the wisest men who haue this in their cogitation if they dare not speake it openly that it belongeth not to men of wit to beleeue in God and his word but to such as are simple and foolish not to these great and noble spirits that flie aboue the clouds who in trueth know more then they should to bring them to that place of weeping and gnashing of teeth We are to liue my companions amongst such kind of men and I suppose that ye as well as my selfe haue heard some of them speake especially since of late times the seruice of Princes hath longer retayned vs neere vnto them then we were wont in our yong yeers when the study of good letters did wholy possesse vs. Therefore we ought to be very desirous to fortifie our selues dayly with strong and powerfull reasons against whatsoeuer wee may heare vttered by these scorners of all pietie not for feare that wee shall at any time bee deceiued by them for I am most assured of the graces and gifts which we haue receiued from God but that we may haue abundantly wherewith to resist the vaine and weake arguments of these deceiuers when wee light among them especially in the company of ignorant folks whom they may easily draw to their side if we should be silent Besides although we should not be able to confound them by reason of their obstinacy yet we shall at the least giue them occasion to thinke more seriously of their error I know well what small accompt they make of the testimonies of holy scriptures and how they esteeme of them but as of fables and dreames made by some doters and idle persons for so they call the Patriarks Prophets and Apostles As for the writings of Philosophers they will beleeue Epieurus Pliny Lucretius Lucian and others of their sect who deny all diuinitie and
the immortality of soules But they will giue no credite to any thing that we fetch from the saying of Pythagoras and Socrates and from the writings of Plato Aristotle Cicero Plutarch and an infinite number of other excellent Philosophers of all nations who haue all taught that there is a diuine prouidence and iustice and that the soule is immortall What shal we say then where shall we seeke for arguments which they will vouchsafe to heare I haue heard them say sometimes that they would giue credite to naturall Philosophy in those things wherein the causes are prooued by their effects Now if we take this course to prooue vnto them a godhead his prouidence his future iudgement and the immortalitie of the soule which way soeuer we turne our selues eyther vpward or downward on the right hand or on the left we shall find testimonies euery where which they may not in any wise reiect For we haue nature the necessitie of causes proportion and similitude the life decency and dignity of man the goodnesse of God the vtility that commeth by mankind proceeding from the bounty of God all which with one common consent and as it were with one voyce doe teach cry that there is one God creator gouernor of the whole world and that the soule of man cannot be mortall Hereof it is that the holy Ghost doth often propound vnto vs in holy scriptures this whole visible world as a great booke of nature and of true naturall diuinitie all the creatures as preachers and generall witnesses of God their creator of his workes and of his glory Neuerthelesse there are but fewe that haue such eyes as are requisite for the reading of this booke or fit eares to heare the voyce and to vnderstand the sermons of these naturall preachers no not amongst them that are most skilfull and best studied in the searching out of nature and haue greatest knowledge of naturall things of liberall arts and of all humane philosophy For there are as many yea moe to whom in this respect the selfe same thing is befallen which long since befell to the first and greatest philosophers vnto whom Saint Paul obiecteth this by way of reproch that when they knew God by the works of the creation of the world wherein he maketh his power his eternall and inuisible Godhead as it were visible vnto vs they did not glorifie him as God but withheld the trueth in vnrighteousnesse And yet it wil not be a hard matter for vs God being our helper to make it manifest by the consideration not onely of the whole frame but of the least creature therein especially of the body and soule of man who is a litle world and of the creation nature dignitie and excellency of both his parts how not onely the simplest and most ignorant may and ought to learne to know God his prouidence ouer euery nature and so to honor and to glorifie him as hee hath bound them thereunto but also how the wisest ought to direct all their skill and knowledge which they haue in naturall philosophy to this selfe same end As for those that make open profession of Atheisme and refuse the testimonies which God in his word setteth downe vnto vs of himselfe of his prouidence and of all things belonging to the saluation and soueraigne good of men they shal haue yet wil they nill they ynough probable reasons to prooue all these things so that we may easily conuince and prooue vnto them by these testimonies which euery one of them carieth about in himselfe both the immortality of the soule as also the religion of God and of his prouidence For these three things are so linked together that in no wise they cannot neyther ought to be separated so that he which admitteth the one must of necessitie approoue the others and if he doubt of the one he reiecteth all As therefore my companions some yeeres past after our returne from warre we tooke occasion vpon the corruption that then was in all the estates of Fraunce and the forlorne manners which raigned in euery one to meete together and to discourse in our Academy of the institution in good manners and of the meanes to liue well and happily to the end that in renuing the memory of our former studies we might begin to direct our life to that principall end which the Philosophers appoint thereof namely vertuous actions So I thinke that euen now we haue an other good occasion to read in this great booke of nature and to bring one to another whatsoeuer we haue learned concerning the nature of man For first we haue leaue in regard of our Princes seruice to recreate our selues for a while in our owne houses Againe the selfe same place where we met so fitly and wherein we began our former discourses of Philosophy doth inuite vs to proceed in them Moreouer we doubt not of the combat which is prepared for vs when we shal visite our neighbours and friends amongst whom many professe themselues better Philosophers then good Christians We know also into what straights we haue bene brought in our masters courts and let vs not hope that the perill will be lesse when their seruice shall recall vs neere vnto them Wherefore we shal doe well to arme our selues now with all the reasons and testimonies which wee haue in nature against that Epicurean doctrine whose only drift is by denying the immortalitie of the soule to turne men from all religion and feare of God For thus doing we shall not onely greatly profite our selues but them also who being in danger to be seduced by such deceiuers shall heare vs now and then reason with them who feeling themselues conuinced by naturall reasons wherein they supposed to haue greatest strength will not be so bold to vomit their poyson before others but shall be constrained to dâ—gest it by themselues â—o heir owne confusion and ouerthrow I desire therefore my companions to know how you stand affected towards this my intent and purpose AMANA If euer there were age wherein those signes of the end of the world which the spirit of God hath foretold vs haue bene seene it is this wherein they are so apparant that there is no one body if he be not depriued of all discourse of reason who doth not acknowledge them very euidently For we are fallen into those times wherein store of false prophets are arisen haue seduced many wherein all iniquity is increased and charitie altogether frozen Which thing hath discouered not only many false religions but also Atheisme which is farre worse For without doubt they that are altogether voyd of religion are farther off froÌ„ true religion then they that follow one that is false And yet there are as many yea moe at this day that doe openly shew themselues to be Atheists Epicures then there are of those that are taken for good Christians If in outward shew they professe religion it is but to couer
themselues vnder the vale thereof to the end that men should not take theÌ„ for such as they are indeed as also that they might keepe company with the best But in their hearts amongst their companions they mocke laugh at al religion at al feare of God whatsoeuer els is taught vs by his word touching any other life theÌ„ this wherin ioy is prepared for the good and torments for the wicked Nowe if there were nothing els to doe but to conuince such men of errour lying the matter were easie for they cary all their witnesses and their condemnatioÌ„ with them but they are not so easily confounded For a man is conuinced when he is constrained to acknowledge in his conscieÌ„ce that he hath no reason wherby he is able to withstand gainsay that trueth which is shewed vnto him which condemneth him But if he be obstinate head-strong wickedly giuen fâ—oward he will neuer leaue kicking against the pricke but perseuere in his headinâ—sse and obstinacie in his maliciousnes and peruersenes For wheÌ„ reason faileth him he armeth himselfe with impudencie like to a bold murtherer or to a shamelesse harlot that will blush at nothing Therefore Chrysostome said not without reason that heretiks may wel be conuinced but not confounded For they do but wipe their mouth as Salomon speaketh of an harlot which presently after boasteth that she is an honest woman But howsoeuer wicked men striue to blindfold their vnderstanding to harden their heart against the iudgement of God yet it is neuer propounded vnto them but will they nill they they feele themselues pricked and pressed with some sence thereof True it is that it is not so with them as the childreÌ„ of God are touched as they of whom it is written that after they had heard the preaching of Saint Peter they were pricked in their hearts whereby they were led to true repentance because they had bin touched to the quicke by the word But it is said of the reprobate and of them that are hardened of which sort are all Atheists that God hath giuen them a pricking spirite by reason of their bitter hâ—â—â—t which causeth them alwaies to increase in bitternesse to fret and chafe against God when they feele themselues pressed by his word and by his iudgement Therefore I am of opinion my companions that for this cause and for those reason which ASER recited vnto vs we are now to call to memory all the testimonies that we can bring of God of his prouidence of his iudgement and of the immortalitie of mens soules by the consideration of the nature of man and of his parts the body and soule expecting when sometime hereafter God shall giue vs grace to contemplate the selfe same things in euery nature and in all this great visible world For no doubt but such kind of contemplation will furnish vs sufficiently with arguments to conuince all Epicures and Atheists to constraine them to acknowledge in their conscience a diuine iustice and an eternall life The heauens saieth the Prophet declare the glory of God the firmament sheweth the worke of his hands This hie ornament this firmament so cleare and face of heauen so sumptuous to behold is a thing full of greatnesse Therein we may behold the Master builder thereof clothed with the whole frame as with a garment which is a sure testimonie of his power and vertue He who cannot fall within the compas of mans grosse sences maketh himselfe as it were visible in his terrible workes This worlde is vnto vs a learned schoole wherein the praise of God doth preach it selfe It is a goodly large rich shop wherein this soueraigne and most excellent workman layeth open all his works to this end that he might be knowen by them It is a temple wherein there is no creature so little but it is as it were a similitude and resemblance of the creator thereof to shew and manifest him vnto vs. In a word it is a Theatre where the diuine essence his iustice his prouidence his loue his wisedome haue their working by a wonderfull vertue in euery creature euen from the hiest heauen vnto the center of the earth Aske the beasts saith Iob and they shall teach thee and the foules of the heauen and they shal tel thee or speake to the earth and it shall shew thee or the fishes of the sea and they shall declare vnto thee Who is ignorant of all these but that the hand of the Lorde hath made these But truly there shineth in man more then in all other creatures a beame of the diuinity a proportionable image and similitude of his nature in that God hath framed him of an immortal soule capable of vnderstanding of reason to make him partaker of his eternal glory and felicity O Lord saith the Psalmist who marueilous is thy name in all the wolde What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him a litle lower then God and crowned him with glory and worship Thou hast made him to haue dominion in the works of thine hands thâ—â— hast put all things vnder his feete But withall as God hath more expresly created man after his owne image then any other visible nature and therefore more excellent then the heauens or the earth or any thing contayned in them so he hath singulerly bound him to know and to honour him in which thing he hath placed his soueraigne Good But man being exalted by God to that honour that he might attaine to so great felicitie could not conceiue or acknowledge it which is the cause that we see so many who following the corruption of mans nature are not onely become like to brute beastes but much more vnthankefull yea farre more forgetfull miserable then they are The Oxe knoweth his owner and the Asse his masters crib but man will not know God his creator of whome he holdeth body soule and goods What a horrible shame is it that the Oxe the Asse which are such dull beasts should giue greater honor and obedience to man of whom they receiue their food then man doth to God of whom he hath and dayly doth receiue so many benefits Let vs make hast therefore my companions to go to the schoole of nature For if we profite well therein I doubt not but we shall easily come to the knowledge of the creator thereof and of the chiefe end of our being ARAM. All things created haue their proper motion which they follow according to that loue that euery one of them beareth to his natural disposition For the heauens continue alwayes constant in their naturall motions And as the fire and ayre naturally loue to be aboue and therefore drawe thitherward without ceasing so the water and earth loue to keepe below so that they alwayes bend that wayes So that none of the elements can find any
the soule attained to the vnderstanding of the diuine essence Aristotle also taking the same way in his 8. booke of naturall Philosophy sheweth that he knew God vnder the name of the first moouer who was perpetual and vnmoueable But we may attaine to the knowledge of God of our selues a great deale better then al the Philosophers could who were ignorant of the true beginning and end of things if we be guided by the word which is the light of the trueth and whereof al the humane philosophy of the wisest that were is but a liâ—â—e shadow Now then if vnder this heauenly guide wee feede our spirites with a doctrine that teacheth man to know himselfe well wee beginne at that science which of all other is most necessary profitable and pleasant I say necessary as that which guideth and leadeth vs as it were by the hand to find out God profitable because it bringeth a maruailous commoditie to this present life both in regarde of bodily health as also of ruling all our actions according to vertue and pleasant because a man may see therein as it were in a sacred temple all the images of the wonderfull workes of the world ACHITOB. I cannot but greatly commend those Philosophers that reprehended and condemned them who spent all their time only in the contemplation of heauen and earth and of the nature of other creatures and in the meane while descended not into themselues to know themselues and their nature but especially their soule For what will it profite a man to take so great paines as to measure the whole world and to compasse on euery side all the elementarie region to knowe the things that are contained in them and their nature and yet in the meane time hee can not measure or knowe himselfe being but alittle handfull of earth For although the knowledge of the rest of the creatures that are in this great visible worlde will greatly helpe to leade him to the knowledge of God the Creatour neuerthelessâ— he shall neuer be able to know him well if withall he know not himselfe Yea these two knowledges are so ioyned togither that it is very hard matter to seuer them For as a man can not know himselfe if he know not God so he cannot know God wel if in like sort he know not himselfe So that I take this for most certain that neither Astronomy Geometry Geography or Cosmography nor any other Mathematical science is so necessary for man as that whereby he may learne to know himselfe wel to measure himselfe wel by the measure of his owne nature that he may thereby know how to contayne himselfe within the limits thereof As for Mathematicians natural Philosophers Phisicions who bestow their trauaile in the knowledge of nature and natural things and in the meane time forget God and themselues whereas they ought to learne both the one and the other by that knowledge that God hath giuen them of his works I say they are not worthy to be taken for naturall Philosophers Phisicions or Mathematicians but rather for blockheaded beasts In my opinion they behaue themselues as if a man should be alwayes occupied in looking vpon his house and handling of his mooueables and houshold stuffe and in the meane time did not put them to those principall and speciall vses for which they ought to serue but were altogether forget full of himselfe of his wife and of his children Moreouer concerning Phisicions if their care to know their own soule with the nature and parts therof be not more to minister that food and phisicke which is necessary for it to liue wel and happily and that for euer then to know the nature of mens bodies that they may cure others it may worthly be said vnto them Phisicion heale thy selfe For if he be worthily derided that taketh in hand the cure of other men and cannot heale himselfe or at the least hath no care to doe it surely that man is well worthy to be had in greater derision that is more carefull not only of his owne but also of other mens bodies then he is of his owne soule whereby he differeth from brute beasts and is made partaker of an immortall nature Wherefore it is very requisite that all students in naturall philosophy should profit so well in the study thereof as to be able to turne it into true naturall diuinity whereby they may learne to know God their creator in that nature which he hath created to this end to make himselfe seene and knowen therein to all men We haue therefore good cause my companions to bestow al possible paines trauaile that we may proceede on in so necessary profitable a knowledge Wherfore we must lay before our eyes two bookes which God hath giuen vnto vs to instruct vs by and to lead vs to the knowledge of himselfe namely the booke of nature and the booke of his word which we must ioyne both together as also that doctrine which is set forth vnto vs in them concerning the knowledge of our selues especially of the soule which is the true man For the first booke would stand vs in small stead without the second as we see it dayly by experience yea euery one of vs hath trial thereof in himselfe Therefore God of his great mercy hath added the second booke vnto the first to supply the want that is in our nature through sinne For if man had not sinned this booke of nature would haue sufficed to haue kept him alwayes in the knowledge contemplation and obedience of God his creator For then he should himselfe haue caried the booke whole and perfect imprinted in his heart and mind neyther should his soule haue needed any teacher to know to selfe but in it selfe it should haue cleerely beheld and contemplated it selfe so long as she preserued â—er first light and aboad in that harmony wherein God had created her But now that she is in the body as it were some excellent picture of Apelles fallen into a sinke of mire couered and compassed about with thicke mists and obscure darknesse it is very needfull that we should haue another new light brought vnto vs from heauen which is not naturall as the first but supernaturall For this cause God hath farther giuen vs this second booke of which I spake euen now by means wherof and by the vertue of his holy spirit hee communicateth vnto vs as much celestiall and heauenly light as is needfull for the knowledge of our selues and of his high Maiestie Being therefore guided by the spirit of God whereby our spirit doth see and contemplate let vs read in these two bookes diligently note in them the parts and powers force and vertue aswell of the body as of the soule of man especially the immortality thereof whereby we shall make the way easie for vs to walke and sport our minds hereafter in the large and goodly fields of the whole world by discoursing of
his prouidence towards vs to make vs more then ashamed and confounded We haue yet another point to bee noted touching their situation which causeth a certaine proportion and agreement to bee betweene the heauens and the head and betweene the eyes of the great little worlde and those of the body and soule For it is most certaine that they could not be placed more conueniently then in the highest part of al the bodie as it were in the highest towre seeing they are to serue all the other members in place of Warders and Watchmen and of guides and leaders Therefore Salomon had reason to call them the Lookers aut by the windowes For the holes of the head in which they are placed as it were Looking-glasses are their windowes through which they see and behold We may also say asmuch of the apple of the eye which looketh within his litle circle as it were by a window For this cause as God hath placed the sunne moone and all the rest of the lights aboue in the heauens so he would that there should bee some proportion betweene the heauens and the head of man and betweene those goodly lights aboue named and the eyes that are created to receiue light from them and to be that in man who is the litle world which the sunne moone other lights of heauen are in this great vniuersall world Therefore forasmuch as the eyes are as it were the images of these goodly bodies and celestiall glasses they occupie the highest place in this bodie of the litle worlde as the lights doe in the great bodie of the world whereof they are as it were the eyes to giue it light on euery side For this cause also the eyes are more fierie and haue more agreement with the nature of fire then any other member that belongeth to the corporall senses And as they are in a high place so they are admonished thereby of the place vnto which they ought to looke according to that which Dauid saith I lift vp mine eyes to thee that dwellest in the heauens In all these things we see a goodly harmonie and agreement between the great and the litle world the like whereof we shall also finde betweene the worlde and the spirituall heauen whose sunne and light is God and between the eyes of the soule and of the mind Therefore Iesus Christ said very well The light of the bodie is the eye if then thine eye be single thy whole body shal be light but if thine eye be wicked then all thy body shal be dark Wherfore if the light that is in thee be darknes how great is that darknes So that the eyes being as it were the lanterne lampe and flame of the whole body they could not haue a more apt place or more conuenient for their nature then that where God hath placed them The like also may be said of the spirituall eyes of the soule of the mind For God hath lodged the vnderstanding and reason in the braine of man as it were in a high towre in which it ought to raigne as a Queene and Princesse and guide vnder her lawes all the affections and actions of men as the eyes guide all the members of the body And when God who is the sunne and light of the world of the spiritual heauen reacheth out his beames to these eyes of the soule by his eternall Sonne and giueth them life vigour and vertue by his spirite then is the minde wel lightned and then doth she happily and to her proper end direct al the parts of the soule Now for the conclusion of our speech seeing wee haue spoken largely enough of the eyes of the bodie and of their nature beautie and excellencie and what goodly images of the spiritual eyes they represent vnto vs let vs yet a litle better acknowledge the greatnesse of their Woorkmaster by considering apart the matter whereof they are made I meane by it selfe and without the woorkmanship as if we should now behold their substance without that disposition and form which he hath giuen them What is an eye pluckt out of the head but a litle clay and mire as indeed it is the matter whereof it is made Now what a wonderfull thing is it that God hath so appropriated it as to make such a goodly piece of woorke thereof and such faire instruments for the seruice of men And therefore our Sauiour Iesus Christ meant to represent this diuine woorke when hee made the blinde to see by putting clay vpon his eyes Let vs therefore vse their sight which is such an excellent gift of God to behold his workes and those goodly images of the diuine nature which on euery side and continually are before our eyes and let vs beware that wee feede them not with the sight of prophane and dishonest things least they serue to poyson the minde and soule whereas they ought to become messengers to declare vnto it honest healthful things For he that doth otherwise is woorthy to haue not onely his bodily eyes put out and pluckt out of his head but also the eyes of his mind that so he may be blinde both in body and soule as it commonly falleth out to many But let vs follow our matter propounded touching the senses and their members and speake vnto vs ACHITOB of the eares and of their composition offices and vse Of the Eares and of their composition offices and vse Chap. 5. ACHITOB. The wisedome of God is so great he prouideth so wel for al things by his prouidence that he neuer doth any thing in vain insomuch that there is nothing whatsoeuer in all nature which hath not his proper vse and which is not compounded of matter and forme agreeable thereto for the instruction of men But forasmuch as men are rude of vnderstanding and by reason of their natural corruption easily turned aside from the chiefe ende of their being namely the contemplation of celestiall and heauenly things in place whereof they betake thēselues to the care of those things that are earthly corruptible it commeth to passe that hauing eyes and eares they neither see nor heare any spirituall thing so that their very light is become 〈◊〉 And then how great may we thinke the darknes to be in those partes that ought to be guided by thē that are capable of light Therfore as we haue learned that the eyes are the first guides and houshold masters that God hath giuen to euery one and the first authours and inuentors almost of all artes sciences and disciplines because by their sight we know the light colour greatnes figure number situation and motion of bodily things both neere and farre off so now we are to know that the heating and the cares are very conuenient for one man to communicate his knowledge with another as if one shoulde powre wine or water out of one vessell into another But they are especially giuen by
a lampe to moysten the meate to the end that this fire should not consume it so quickly And because it must alwayes be kept burning otherwise the light thereof which is the life will die together with it it must haue new matter continually ministred vnto it as it were to a fire that cannot alwayes continue kindled in the chimney and not goe out if it be not preserued by wood or coale or in a candle or lampe if it haue not alwayes cotton or weeke and oyle or some other tallowy and moyst matter Therefore wee see that when either of them beginneth to fayle another is put in to supplie the place of it And thus as fire and the light thereof are mainteined in a lampe or candle by meanes of that nourishment they haue both in the weeke and in the tallow thereof so life and that naturall fire which giueth life to the bodie are mainteyned by that food which they receiue ordinarily in eating and drinking The meate then in mans bodie is to nourish and preserue the naturall heate thereof as the weeke is in a candle or lampe and the moysture which it receiueth by drinke is vnto it as the â—oyle and tallowe For this cause if heate bee stronger in a man he shall feele thirst which is an appetite and desire of that which is moyst and colde that is of such qualities as are contrary to the fire which is hote and dry For the moysture must be confirmed strengthened to moderate the burning heate as it is when oyle is powred into a lampe And if both heate and moysture consuming eche other beginne to waxe faint and to fayle they must both bee holpen that they may gather more strength as when we put not onely oyle but weeke also into a lampe And this is the cause of hunger which is a desire of that which is hote and moyst But there is difference betweene the humiditie required in hunger and that which is required in thirst because the moysture desired in thirst is more thinne and lesse earthie then that which is required in hunger And if the moisture be increased ouer much so that the heate decreaseth and languisheth and consequently the appetite to meate and drinke and to receiue nourishment decayeth it must be restored againe by physicke For although all nourishment be as it were physick to the body neuerthelesse there is this difference in that foode repaireth the whole person and all the body whereas physicke repaireth onely the instruments of the body which are to serue for nourishment For this cause food is alwayes necessary for all at all times and in all places but besides that all stande not in neede of physicke they that want it vse it but at certaine times as necessitie requireth For if those members that serue to nourish the body be well disposed and discharge their office so well that all the partes of the bodie receiue due nourishment and the whole body bee healthie and sound there needeth nothing but ordinary foode to preserue the body and to keepe it in good health But if any member be weakened and doeth not his duetie well especially any of those that ought to serue to nourish the whole bodie it must be restored again to strength by the meanes of physicke Now albeit the sense of taste whereof we haue presently discoursed be not so apt to teach especially the knowledge of spirituall and diuine things as the senses of sceing and hearing of which we haue spoken heretofore yet we may receiue much good doctrine thereby For as the body cannot liue except it haue such corporall foode as agreeth to the nature thereof so the soule cannot liue if it haue not that knowledge which God hath appointed for it And as life is kept in the body by heate which is the chiefe instrument thereof to the life of our soules consisteth and is preserued and increased by heate namely by the loue charity of God without which it cannot liue that life that is agreeable to it owne nature For the soule that is separated from the loue of God is dead in respect of the true and blessed life seeing God liueth not in it nor it in God For this cause this loue must be alwayes nourished and mainteyned therein by the celestiall and diuine moysture agreeable to the nature thereof Wherefore as it is of a heauenly and celestiall nature so the foode thereof must be answerable thereunto This foode therfore cannot be had but of God who is the life of the soule as the soule is the life of the body and the meanes which he hath appointed to minister this food vnto it is his heauenly eternall word and those spirituall graces which he communicateth vnto vs thereby But let vs follow our matter subiect of corporall senses And seeing we haue intreated of the meanes wherby the body is nourished we ought to consider more particularly of those things that are meet and conuenient to mainteine and preserue the body of man and see how God prepareth them to this end in which thou shalt instruct vs AMANA Of helpes and creatures meete for the preseruation and nourishment of the bodie how God prepareth them to serue for that purpose of their vse Chap. 18. AMANA God being carefull ouer the welfare of his creatures that haue life hath put in them a desire to preserue themselues to the ende they shoulde followe after such things as are profitable for their health and shunne that which is hurtfull and contrarie vnto it Nowe this preseruation consisteth eyther in the equalitie of heate and moisture nourishers of life or els in an inequalitie that may easily be reduced and brought to an equalitie by that which we eate and drinke For if there bee so great excesse of heate or moysture that the one consumeth the other death followeth necessarily if there be no excesse of either but a good equalitie the body is very well affected But it is very hard to finde a bodie so tempered And although such a one might be found yet it could not long continue in that estate but that it would quickly change as we may iudge by that which we haue learned in the former discourse But when this change doeth not bring with it so great excesse and inequalitie but that it may be kept vpright by nourishment the body is neuerthelesse well disposed vntiil such time as the excesse is greater then can bee repaired by foode For then if foode will not serue the turne wee must haue recourse to physicke and if the inequalitie be so great that by the helpe of physicke no remedie can be found there is no other naturall ayde to be had Nowe this inequalitie that approcheth so neere to equalitie is very pleasaunt as that which is the pricke and procurer of naturall pleasures necessarie for the life of man to incite him to desire them and as it were the sawse to make them toothsome For if
is in him But I speake not nowe of this diuersitie but of another which happeneth to men in all ages and at all times For there is great difference to be seene in a mans face according as hee is either merry or sad angry or pacified humble and modest or loftie and proude For if hee be quiet and modest hee will haue a sweete milde and gracious countenance if hee bee angry hee will haue a furious face as though hee were transfigured into a sauage beast hauing fierie eyes as if hee cast from them flames of fire hee will cast foorth smoake at his nosethrilles as if hee had a fornace kindled within him his whole countenance will be as redde as if fire came out of it Therefore it was not without reason saide of a Philosopher that angry and furious men shoulde beholde themselues in a glasse to the ende they might know thereby how such passions change their countenance and how they are transformed thereby and looke hideous and fearefull And if a man be lofty and arrogant his visage will testifie the same sufficiently especially his eyes and eie-lids which will be lifted vp as if pride and arrogancie had there placed their seate For if wee denie or graunt any thing that pleaseth or displeaseth vs wee declare it by them speaking by signes as the tongue doeth by woordes And although pride be conceiued and bredde in the heart yet it is seated on the eye-liddes where it sheweth and manifesteth it selfe For seeing it desireth alwayes to be aduaunced and to be lift vp aboue all yea to be alone without any companion that place is very fitte and conuenient for it being high emiuent and apparant But a proud person ought to consider that that place is very much declining to the ende hee may thinke of the danger of falling downe as they that are in some high and sleepe place where they can take no holde For it can not bee but that pride will haue a fall howsoeuer it may seeme long first For that sentence of Iesus Christ is alwayes true who sayeth that Whosoeuer will exalt himselfe shall be brought low and whosoeuer will humble himselfe shall be exalted The eyes also do speake and testifie of the heart within For if the heart bee humble modest chaste and well stayed the eyes will be so answerable thereunto that their very lookes will declare sufficiently howe it standeth affected Contrariwise if the heart bee proude vnchaste loose impudent and lasciuious the looke and countenaunce of the eyes will openly bewray the same Also wee say commonly of such as haue lost all shame that they haue brazen and shamelesse foreheads And it seemeth that the French worde Affronteur is deriued from thence because they that are of that occupation must haue good foreheads they must be bolde and shamelesse like to harlots and murtherers And as shame is seated and appeareth principally in the forehead and cheekes so is it a note of impudencie when shame is banished from thence as that which then possesseth the place assigned to shame and modestie Therefore the Scripture attributeth a brow of brasse and of yron a hard forehead and a strong face to them that are impudent and past grace to such as are vntractable and rebellious By these things then we know how the face is the image messenger and witnesse of all the affections of the heart insomuch that it is very hard for him do what he can to couer and conceale them Also it is the image and witnes of a good and euill conscience For as a good conscience causeth it to appeare ioyfull and open so contrariwise an euill conscience maketh it sadde and hidden as it were the visage of a condemned person We commonly call Physiognomy the Science whereby men iudge of the nature complexion and manners of euery one by the contemplation of all the members of the body and chiefely of the face and countenance But there is no Physiognomy so certaine as that which-wee haue nowe touched whereby men may bee easily conuinced of that which they thinke to hide in their heartes which notwithstanding is quickely descried in their countenances as if wee read it in a Booke Nowe it is time to enter into our edifice and building there to contemplate the internall and spirituall senses which the foule vseth in her woorkes and operations But first wee will make the way more easie to attaine to so high a matter by learning briefely what is the nature faculties and powers of mans soule and what are the sundry kindes of soules the burthen whereof I lay vpon thee ASER. Of the nature faculties and powers of mans soule of the knowledge which we may haue in this life and how excellent and necessary it is into what kindes the life and soule are diuided Chap. 21. ASER. If God hath shewed himselfe wonderfull in the creation composition nature and vse of the externall senses and members of mans body of which wee haue hitherto discoursed both in the matter whereof they are made and in the forme giuen vnto them and in all other things that belong vnto them no doubt but wee shall haue much more cause to maruaile at the excellent workemanshippe of his prouidence in the composition nature and vse of the internall senses and members which lie hidden within the bodie whereof the sequele of our speach requireth that wee shoulde intreate For these are the principall by meanes of which the other receiue life and are kept and preserued in life But forasmuch as the soule giueth life to the whole body and to all the members thereof wee are withall to consider of the nature thereof what faculties and vertues it hath and howe it worketh in all the partes of the bodie according to that knowledge which GOD hath giuen to men both by the testimonie of his worde and by the effectes of the soule For neither the bodie nor any member thereof shoulde haue any more motion or feeling then is in a blocke or stone if it had no soule to giue it life For this cause after Iob hath spoken of the creation and composition of his body hee addeth Thou hast giuen mee life and grace and thy visitation that is to say thy prouidence hath preserued my spirite This agreeth with that which we haue heard before of Moses where hee sayeth That the Lorde made man of the dust of the ground and breathed in his face breath of life and the man was a liuing soule First therefore wee must vnderstand that there are in man three kindes of faculties and vertues that worke continually within him and neuer cease the first is commonly called Animal the second Vital the third Natural Of these two latter wee will speake heereafter Concerning the Animal facultie it is diuided into three kinds the first is called Principall the second Sensitiue the third Motiue The Principall is diuided by some into three kindes by others into
fiue They which make fiue sortes distinguish betweene the common sense the imagination and the fantasie making them three and for the fourth they adde Reason or the iudging facultie and for the fift Memorie They that make but three kinds differ not from the other but onely in that they comprehend all the former three vnder the common sense or vnder one of the other twaine whether it be the imagination or the fantasie As for the Sensitiue facultie it comprehendeth the vertues of the fiue corporall senses of which wee haue spoken before As for the Motiue vertue it comprehendeth the moouing of all the outward parts of the body from one place to an other especially of the feete and legges which is to walke and of the handes which is to apprehend and to gripe This moouing is done by the sinewes muscles and filaments as we haue already declared but not without knowledge and will as the other that are more properly called naturall motions of which we may speake in their order And this motion is led by the imagination in regard of beastes but in regard of men by reason But because we haue already handled at large these two last powers of the soule namely the Sensitiue and Motiue when we spake of the externall members of the body we wil now speake especially of the first which comprehendeth the internall senses spoken of by me euen now which answere to the externall senses according to the bond agreement and communication which the body and soule haue together And because wee cannot know the faculties vertues of the soule but only by means of those instruments whereby it worketh as we haue shewed in our former discourses the nature and vse of the externall members and howe the soule is serued by them so now we will do the like by the internall parts to the ende that we may the better knowe the nature of the soule by her operations and instruments as the labourer that worketh by his instruments and frameth those woorkes that are before our eyes For the soule being of a spirituall nature and not bodily we cannot see it in it owne substance and nature nor haue any knowledge thereof but by the effectes by which wee may iudge and conclude of their cause as also by those testimonies of the soule which the Lorde affordeth vs in his worde And although the vnderstanding of man can not attaine to an entire and perfect knowledge of the soule yet that smal knowledge which wee may haue doeth exceedingly profite end delight vs. For seeing it is the most excellent creature that is created vnder the cope of heauen yea more excellent then the heauens themselues or any of the celestiall bodies because the soule only is endued with reason and vnderstanding there is no doubt but the knowledge thereof is more excellent profitable pleasant and necessary yea more worthy admiration then of any other thing whatsoeuer as that which alwaies yeeldeth profit to the greatest things that can be Therfore we ought not to set light by that knowledge of it which wee may attaine vnto For there is in it so great varietie beauty and harmony yea it is so wel adorned and set forth that no heauen nor earth is so wel painted or bedecked with such beautifull liuely and excellent images and pictures as that is On the other side she is the Mistresse and Authour from whence proceedeth the inuention of all Artes and Sciences and of all those wonderfull woorkes that are made throughout the whole course of mans life Therefore no man can beholde her or thinke vpon her without great pleasure and admiration And seeing the fountaine and well-spring of all the good and euill that befalleth vs is in the soule there is nothing more profitable for men then to know it well to the ende they may labour more carefully to keepe this fountaine pure and well purged that all the riuers of their actions and workes may issue and flowe pure and cleane from thence For that man can neuer gouerne his soule wel nor be master of himselfe that doeth not knowe himselfe If wee desire to knowe what workes wee are to looke for of a workeman what hee can doe or what may befall him what hee is good for and for what hee is vnmeete hee must first of all bee knowen what hee is Therefore that sentence of which we haue already spoken that saith Know thy selfe ought heere especially to take place and to bee practised For it is a harder matter to knowe the nature and qualitie of our soule and of our minde the vertues and affections thereof to enquire and consider of it well and to knowe what may be knowen thereof as also the diuerse and holow lurking holes the turnings and windings therein then to know the bones flesh sinews and blood of our bodies with all the matter whereof it is made and all the partes and members thereof Seeing then wee are to make enquirie of the nature and powers of the soule by the effects thereof according as I haue already spoken and seeing the principall effect is the life which it giueth to all liuing creatures let vs first consider of the difference that is betweene the creatures void of life and those that haue life in them Afterward let vs looke into the sundrie sortes of liues that are in liuing creatures as that which will helpe vs well to the vnderstanding of that wee seeke for First then wee must note that all creatures are either spirituall or bodily All they are spirituall creatures that are without bodies and which cannot be perceiued by any bodily sense and such are the Angelles both good and bad and the soules and spirites of men The bodily creatures are all those that are visible and that may bee felt and perceiued by corporall senses amongst which some haue no life and some haue life Againe those creatures that haue no life differ in two respects for some of them haue no naturall motion as stones metalles mineralles and such like creatures Others haue their naturall motion among which some are mutable corruptible and subiect to change others are immutable incorruptible continuing alwaies firme in their estate during the course of this world The water the aire the windes and the fire are creatures hauing motion albeit they haue no life but they are subiect to corruption and so are all the creatures that are compounded of the elements whether they haue life or no. For being made of contrary matters and qualities they corrupt and change not in respect of their first matter and substance which can neuer perish according to the testimony of Philosophers notwithstanding it alter in forme but alwayes returneth to the first nature Stones and metalles albeit they be very hard yet are they not freed from corruption and consuming through vse But the celestiall bodies are of that matter and nature that they mooue continually and yet abide
alwaies intire and in their first forme not being subiect to any change in respect of their bodies neither do they weare or consume away as other creatures do that are vnderneath them Insomuch that none of the celestiall spheres are either wearied worne or spent more with all the labour they haue vndergone by the space of so many yeeres then they were the first day of their creation For we must not take it for a change of their natures and qualities that according to their diuerse course the sunne moone and other planets starres are sometimes further off sometimes neerer each to other that they haue their oppositions coniunctions diuerse and different aspects according to the diuersity and difference of their course and motion We may say as much of the Eclipses both of the sunne and moone For the change that is amongst them is not in their owne bodies substance qualities but onely in regarde of vs and of our sight Concerning the creatures that haue life they are for the most part diuided into three kindes but they that distinguish more subtilly make foure kindes And because life is giuen by the soule the Philosophers make as many sortes of soules as they doe of liues and call them by the same names They call the first the nourishing or vegetatiue soule or life the second the sensitine the third the cogitatiue the fourth the reasonable soule or the soule partaker of reason Touching the first there is a kinde of life that hath no other vertue in the creature to which it is giuen of God then to nourish and cause it to encrease and to keepe it in being vntil this life faile it The soule that giueth life with these effects is called nourishing or vegetatiue this is proper to al herbs trees plants that are maintained kept in their kinds by the seeds or by planting setting such like propagations The second kind of life named sensitiue is so called because it giueth not only nourishment and growth as the first but sense also and feeling They that will haue but three kinds make but one of this and of that which is called cogitatiue by them that make foure who attribute the sensitiue soule to the sea spunges to oysters cockles and to those creatures which the Graecians and Latins call by a name which in our language signifieth as much as plant-liuing creatures because they are of a middle nature betweene plants and liuing creatures hauing life and sense as if they were compounded of both these natures together so that they are more then simple plants and yet are not perfect liuing creatures as those are to whom is attributed the cogitatiue or knowing soule And this is a soule and life which not only giueth whatsoCuer the two former imparteth to the creatures in whome they are but also a certaine vertue and vigour as of cogitation of knowledge and of memorie that they may haue skil to preserue their life and know how to guide and gouerne themselues according to their naturall inclination This soule is proper to brute beastes whome some thinke to be partakers after a sorte of reason so farre foorth as it concerneth things belonging to their nature But wee will proceede no further at this time in this disputation onely let vs note that they which make but three kindes of soule or life doe giue to brute beastes that which wee called Sensitiue comprehending them vnder that kinde of life vnto which they attribute the same vertue and vigour whereof wee nowe spake and which is distinguished by others from that kinde of soule that giueth onely simple sense vnto the creature The fourth kinde of soule and life is that of men which hath all whatsoeuer is in the former kindes and ouer and besides that which is most excellent it is partaker of reason and vnderstanding wherein it agreeth with the life of Angelles as wee will declare more at large in place conuenient and shew also the difference that is betweene them For this cause the soule of man giuen vnto him is commonly called a reasonable soule as all the former are called by mans agreeing to their nature as wee haue declared Therefore seeing this kinde of soule and life comprehendeth all the vertues and properties of the rest it may bee called Uegetatiue Sensitiue Cogitatiue and reasonable altogether But wee must note here that there is great difference betweene the soules of men and those other of which wee spake before For beside that the soule of man is partaker of reason and vnderstanding with all properties that are in the rest it hath that common with the Angelles who are spirites created of GOD to liue a spirituall life without bodies that it is immortall also as well as they But of this immortalitie wee hope GOD willing to intreate at large heereafter as also of the creation and proper nature of the soule In these two pointes then of vnderstanding and of immortalitie the soule of man doeth much differre from that of beastes For although they haue a soule that gyueth vnto them life motion and sense with all other things touched by mee yet it is not partaker of vnderstanding nor of an immortall nature as the Angelles and soules of men are but it is of a mortall nature which endeth and dieth with the body Therefore albeit the soule of man hath in it whatsoeuer is in the rest beside that which is proper vnto it aboue the rest and that which it hath common with the Angelles neuerthelesse it is called onely by the name of that thing which is the principall chiefest and most excellent in it as also the like is done with all the other kindes of soule and life But mee thinkes we ought to consider more fully of that which man hath either common or diuers in his nature from the soule of beasts and what are the proper actions of the soule ioyned with the body and how it is hindered by the body without any change of nature For the consideration hereof will greatly further our knowledge of the internall and spirituall senses of which we are to discourse that wee may step by step ascend vp to the highest vnderstanding and knowledge which the minde of man can attaine vnto concerning the soule Let vs therefore heare AMANA of this matter 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. AMANA Albeit the greatest excellencie of man which farre passeth that of all other liuing creatures ought to be valued according to the soule that God hath giuen him differing from the soule of all other liuing creatures his body being mortall corruptible as that of beasts is yet there are other points of excellencie in the matter forme and vse of all
the partes and members of which the body of man is made that are not found in any of the other as wee haue sufficiently shewed in our former discourses vpon this matter Whereby God would teach vs that hee hath prepared and built this lodging for an other manner of inhabitant then he built the bodies of beastes euen for a soule that differeth farre from theirs For seeing he maketh nothing without good reason or that is without his profit he sheweth by the instruments prepared for the workeman whom he will set on worke what maner of one he ought to be what workes he hath to make And because hee hath appointed workes and offices for the soule of man which he woulde not haue in the soule of brute beastes hee hath giuen to man such members and instruments as hee hath not giuen to other liuing creatures As for those instrumēts which he hath common with beasts God hath otherwise disposed and placed in his bodie according to the office euery one hath as wee may learne by their discourses It is very euident that man is not onely this masse and lumpe of skinne flesh sinewes bones and of such other matter gathered altogether in one bodie whereof we haue spoken alreadie but that there is yet in him another nature whose substance is inuisible ouer and aboue this bodily nature which we see For experience sheweth vs what difference there is betwixt one and the same body when it is aliue and when it is dead When there is no life in it none of all those faculties and vertues whereof the former discourse intreated appeare within it as we see they doe so long as life dwelleth therein And yet then the body is not depriued of those members which it had before death but keepeth them still vntill such time as they corrupt and waste away of themselues and finally faile altogether for want of the soule and life that shoulde preserue and keepe them sounde In the meane time we see that they are without force and as vnfit for vse as if they were not at all because they want soule and life which giueth them vigour and setteth thē a working It is very cleere then by death that the body hath no life of it selfe nor any of those faculties and vertues which life bringeth with it but that it receiueth them from another nature then from it owne And this nature is called Soule hauing sundry offices in man as we haue alreadie vnderstood and will hereafter handle them more particularly and in order But in the meane time we must note that although the soule be not bodily neuerthelesse it vseth a bodily nature and instruments which it receiueth from that for the performance of those workes that are assigned vnto it which the soule coulde not doe without such instruments as are necessary thereunto For as we heard in the former speech that among the creatures of God some are spirituall others corporall so we are to knowe also that among the spirituall creatures there are two sortes of spirits of which some namely the Angels were created to liue a spiritual life agreeable to their nature approching neerer to the nature and life that is in God then any other not being vnited or conioyned to any bodies that belong vnto them vnto which they should giue life as if they were creatures compounded of body and spirite Therefore we call them not by the name of soules as wee doe the spirites of men which God hath created to dwell in bodies to giue them life and to be ioyned with them in one person made of two natures to wit of a spirite and of a bodie These spirites which are also called humane soules can liue wel enough and preserue themselues in their substance hauing life alwayes in them euen after they are separated from their bodies But the like cannot bee saide of the bodies which cannot liue nor be preserued in their substance without their soules and spirites Therefore Iesus Christ sayde Feare not them that kill the bodie and cannot kill the soule but rather feare him that can destroy both bodie and soule in hell Wherefore albeit wee cannot see the soule neyther when it entreth into the bodie and is ioyned vnto it nor when it dwelleth there nor yet when it departeth yet it followeth not therevppon that it is not at all or that it commeth to nothing For the effectes thereof shewe vs the contrarie so long as that life which it giueth to the bodie continueth therein And albeit wee see no more effectes of it when it is seuered by death yet it followeth not therevpon that the same thing shoulde befall it that doeth to the bodie and so corrupt therewith For it is so farre from corrupting with the bodie that it keepeth the same from corruption so long as it is therein And being separated no maruaile if it effect no more that which it did in the bodie by those instruments which it had because it hath them no longer Wherefore in this respect it is like to an excellent Woorkeman who cannot labour in his occupation without such instrumentes as necessarily belong thereunto Yet in the meane season the Woorkeman continueth alwayes in the same estate and hath no lesse knowledge and arte in him without his instruments then when hee hath them albeit hee vse them not when they are away And although hee enioyeth both his instrumentes and his arte yet can hee not well vse them nor perfourme those woorkes which hee hath to make if they bee not founde but corrupted or spoyled as wee see in an instrument of musicke For if the chaunter or Musicion bee very expert in his arte and handle his instrument as hee ought to doe yet can hee neuer deliuer those soundes tunes and harmonie which otherwise hee woulde if his instrument were good And yet that shall not hinder the Musicion from beeing alwayes as skilfull and expert in his arte as if his instrument were very good and sounde Likewise if a man dwell in a darke lodging hee cannot see so well and cleerely as in another that is very lightsome and yet hee shall not haue sundrie eyes but the selfe same in both places So that it followeth that his dimnesse of sight in the one lodging rather then in the other proceedeth not of any defect in his eyes but of the house and habitation wherein hee is The like may bee saide of the soule lodged in the bodie whose actions and woorkes therein are much hindered if it bee badly lodged if any part of the lodging bee not good or if it want those instruments and tooles that are necessary for it For although it hath the vertue of sight in it selfe yet it cannot without eyes see those thinges which by meanes of them it beholdeth And although it hath in it selfe the vertue to cause the handes and feete to mooue and to set them on woorke according to their office yet
it cannot doe those woorkes by a maymed and lame hande which it will doe by him that hath both his handes nor cause a lame creeple wanting a foote or legge or hauing some defect in those partes to walke as well as an other that hath all these sounde and perfect And a man may iudge of my speech by that which happeneth not onely to them that fall into an Apoplexie but also to such as haue some quaume about their heart so that they faint and sowne and are for the time as it were dead and yet afterwarde plucke vp their spirites and come againe to their former estate But before they be reuiued they seeme as though they had no soule in their bodies because it is not perceiued by the woorkes thereof as it is when the bodie is well affected And this is chiefly to be seene in a strong Apoplexie or falling sicknesse in which the patient looseth all motion and sense Wherevpon it hath come to passe oftentimes that many haue bene buried for dead in that case who were notwithstanding aliue and some haue recouered and done well afterward as wee haue many examples both in common experience and in histories olde and newe Nowe whilest the soule is thus letted from performing her actions by such inconueniences who would not iudge that she were cleane extinguished with the body Neuerthelesse afterward when she can vse her instruments shee sheweth plainely that the fault commeth not of her but of the instruments that faile her Therefore when we speak of the soule and of the body we must put the same difference between them that is betwixt a Workman and his tooles considering the nature of both and what they can doe both ioyntly and seuerally For an instrument hath neither knowledge nor force nor vertue of it selfe being able to doe nothing alone but onely so farre foorth as it is set on woorke by some Woorkeman But there is another reason in the Woorkeman For although hee cannot vse his arte without those instruments that are necessary thereunto yet hee hath alwayes abiding within him that arte power force and dexteritie whereby he woorketh So that when wee speake of the soule wee are to consider what shee can doe of her selfe and of her owne nature without the bodie and what shee cannot doe without it For we learne in the holy Scriptures that when Angels appeared to men because they are spirits and haue no speech like to that of men as being bodilesse and wanting instruments necessary for the framing therof therefore they tooke mens bodies to appeare and speake to men in and by them No marueile then if the soule which is created to vse the members of the body as instruments speaketh not without a tongue as it doeth with one and with the other Organs of voyce and speech Now forasmuch as wee know that the soule giueth life motion and sence to all the body and that it hath sundry instruments in the body in which and by which it perfourmeth those workes for which they were created of God we are now to consider what facultie power and vertue it hath in euery part of the body For albeit that we cannot assigne to the soule especially to the spirite and vnderstanding which is the most excellent part therein any certaine place of lodging as if it were inclosed within any one part or within all the partes of the body neuerthelesse we may iudge of the nature thereof by those instruments whereby it worketh and by their nature and by the workes it produceth And in this consideration we haue a goodly glasse wherein wee may contemplate God that is inuisible making him visible and knowne vnto vs by his workes euen as the soule is become as it were visible and sheweth it selfe to vs by the bodie in which it dwelleth and by the workes which it doeth therein Therefore let vs propound vnto our selues this whole visible world as it were one great bodie then all the partes as members thereof next let vs consider how the soule of all this great body namely the vertue and power of God worketh therein and effecteth all the workes that are done therein according to that order he hath set therein as the soule worketh in the bodie of man and in euery member thereof Thus doing as we know that there is a soule in the bodie and another nature beside that which is bodily and which worketh therein and this we perceiue by the effects thereof so let vs marke withall by the works done in this visible world that there is another nature that effecteth them which being inuisible differeth from all this world wee see as that which is farre more excellent which filleth the whole and by vertue and power is in all the partes thereof as a soule in a bodie But in propounding this glasse before our eyes we must take heede that we fall not into their dotage who haue thought and affirmed that the worlde is the body of God and that himselfe is the soule thereof For therevpon it would follow that God is mortall and corruptible in regard of his body and that some part or other thereof would alwayes corrupt as we daily see corporall things doe Againe if it were so God should not be infinite and incomprehensible as he is for the worlde doeth not comprehend and containe him but he all the world whereof he is the Creator and by whom the world is and consisteth Seeing then the soule is the image of God in man as the body of man is the image of this great world in which God worketh as the soule doeth in the body of man let vs cōsider how God hath distributed the powers vertues and offices of the soule in the body and in euery part thereof as he manifesteth his glory and vertue in all this visible world in all the partes of it For first they agree herein that as there is but one soule in one body which is sufficient for all the partes and members thereof so there is but one God in the world sufficient for all the creatures Next if we cannot conceiue howe the soule is lodged in the body or how it giueth life vnto it neither yet howe it worketh displayeth therein the vertues which it hath but onely so farre foorth as it testifieth the same by those diuers effects which we see and perceiue in euery part and member thereof no marueile then if wee cannot with our eyes discerne or comprehend how God is throughout all filling heauen and earth how he displayeth his power and vertue howe he worketh in all his creatures and how hee guideth gouerneth and preserueth them by his heauenly prouidence For if wee cannot comprehend the creature nor the nature thereof how shall wee comprehend the nature of the Creator And if it be not in our power to know the workes of God wrought in vs neither the woorkes of our owne soule how shall we know his works done
in the whole world And if we be not able to vnderstand or comprehend them doeth it followe therefore that he doeth them not yet there are many that conclude after that sort For they beleeue nothing but that which they are able to cōceiue know comprehend by their natural reason And so because they cānot know how the soule being of a spirituall nature is ioyned with the bodie which is cleane of another nature nor conceiue howe it is lodged and worketh therein therefore they must conclude that they haue no soule which worketh that in them that is there done For they see not neither can they shewe howe it worketh by those instruments which it hath in the bodie but onely so farre foorth as they behold the worke But we shall haue occasion elsewhere to handle this more at large For this time let vs goe forward with our speech of the powers and faculties of the soule considering first of the braine which is the principall instrument thereof and the seate of the internall senses already mentioned by vs of which wee are to be instructed particularly Of the Braine and of the nature thereof of the sundry kinds of knowledge that are in man of the similitude that is betweene the actions and woorkes of the naturall vertues of the soule and of the internall senses Chap. 23. ARAM. The woorkemanship which God hath wrought in the whole course of nature as well in the nature of the heauens as of the elements of liuing things of plants mettals and other creatures doth vndoubtedly containe in it great miracles and very excellent and euident testimonies which shewe plainely vnto vs that the nature of all things yea of the whole worlde commeth not by fortune and at aduenture but that they were created and ordeyned by a more excellent nature then any can be found in al the world But there is not a more expresse and clearer image of the diuine nature then in that part of man wherein are to be found those great and marueilous vertues and properties which are commonly called Animales as namely the thought vnderstanding and knowledge of numbers and of order reason iudgement memory with the discerning of honest things from those that are dishonest of good things from bad together with the election or reiection of them Therefore the contemplation of these vertues and powers is very necessary for vs that by the knowledge of them wee may dayly learne to knowe GOD the better by that resemblaunce and similitude of his wisedome which hee hath vouchsafed to transferre and to imprint in mans nature and that wee might bee induced thereby to glorifie him and that wee shoulde labour to the vttermost of our power to haue this image shine in vs more and more and daily to encrease in likenesse vnto the paterne from whence it is taken Nowe let vs followe that diuision which wee haue alreadie made of the sundry faculties vertues properties and offices which the soule hath in the bodie namely the Animall Vitall and Naturall and that diuision also which wee made of mans bodie vnto which many attribute three seuerall partes and call them bellies the first and highest of which they place in the head for the Animall faculties and vertues the second which is the middlemost belly in the breast and stomacke for the Vitall vertues and the last from the Midriffe to the share-bone for the Naturall faculties They vnderstande by the first the whole brayne which they diuide also into sundrie partes and call them likewise Bellies and little Bellies Wee haue alreadie hearde of the excellencie of the head of the place and situation thereof of the goodly outward members wherewith it is beautified of the bones whereof it is made and of the couering wherewith they are couered that the braine might haue his conuenient lodging and such a one as is requisite for the nature and office it hath that it might be wel fortified and defended on euery side to preserue and keepe it well against all outward inconueniences that might come vnto it and to the end also it might haue neere about it all those seruaunts and senses which it guideth and gouerneth and all those instruments which it standeth most in neede of both in regard of the workes it is charged with as also for the purging thereof Forasmuch then as it is lodged in the head we are to know that as the head hath a certaine agreement with the heauens and the eyes with the celestiall lightes as wee haue already touched so is it likewise with the braine For it is of a more heauenly nature and approcheth neerer to the spirituall and diuine nature then any other part of the whole body as that wherein a man may finde all those excellent vertues and Animall powers of which I made mention in the beginning of my speech and which are no actions or workes of a brutish nature Whereof also it followeth very wel that the Woorkemaster and authour thereof cannot bee of a brutish nature without vnderstanding and knowledge of order of things honest and dishonest and of good and bad Which teacheth vs moreouer that hee greatly esteemeth of the preseruation of nature and of humane societie detesteth whatsoeuer is contrary therevnto seeing hee hath imprinted in man such an image of his diuine nature as hee would not willingly haue defaced blotted out Wherfore although we cannot throughly know either the nature of the braine or the actions thereof or of the soule which it serueth yet that which may come to our knowledge will greatly helpe to confirme more more this testimony of God and of his prouidence which is already imprinted in our hearts by the light and law of nature Therfore it were very good and profitable for vs to consider diligently of that resemblance of God which euery one of vs beareth in a very small image that wee may giue him thankes and referre to their proper ende all those giftes and excellent partes which he hath placed in our nature Wee are to note then for the first poynt that as GOD manifesteth more excellently his diuine nature and the glorie of his maiestie in the heauens and in the highest partes of this great visible worlde then he doeth in other partes more base and terrestriall as we may easily knowe by the contemplation of them so dealeth hee with the head and brayne of man which is as it were the lodging of the internall senses already named which are farre more excellent and noble then the outward senses For if liuing creatures and chiefly man should onely and barely apprehend those things that are before them without any imagination thought or consideration of them thereby to know how to chuse or reiect them as they may be eyther profitable or hurtfull it would not be greatly profitable to haue them presented to the outward senses For this cause God hath ioyned vnto them another facultie and vertue which is much more
sentences iudgements amongst men in all deliberations and in al matters especially when the controuersy of discerning truth from falshood good from bad what is to be followed what to be fledde Now concerning those things which chiefly cause this great diuersity we haue first to consider of the composition complexion and disposition of mans body whether it bee sound or whether it be sick Also the Age strength or weakenesse the perfection or imperfection thereof common custome the present disposition of vading qualities engendred by nourishment time and place with those actions and things that may outwardly happen to the bodie For wee see by experience that the vnderstanding and spirite with all the partes and offices of the soule receiue great helpe or hinderance according as the bodie and all the members thereof are well or ill disposed and that the manners follow the complexion and disposition of the body For God hath so tempered the nature thereof with that of the soule to make them agree well together that the one taketh much of the other eyther to good or bad purpose according as they are either well or ill affected Concerning the soule we haue to consider therein all the affections besides the nature of the vnderstanding whether it be slow and heauie or quicke and light and of a ready conceipt and discourse and whether it be sharpe or dull Againe consideration must be had of the teaching and instruction which it hath had what opinions are already rooted in it what perswasions haue forestalled it as also how farre the behauiour custome and authority of others can preuaile with it For al these things greatly trouble the minds of men and procure not onely diuersitie but also contrariety of opinions sentences and willes of men which causeth them to change and rechange so often insomuch that they doe not only differ and are contrary one to another but euery one also to himselfe For wee haue dayly tryall in our selues that wee-change our opinions from houre to houre and minute to minute insomuch that whatsoeuer wee haue nowe approoued determined and set downe for a certayne decree wee condemne and reiect it by and by after and vtterly ouerthrowe it and contrariwise wee approoue and ratifie that which we had a litle before condemned and refused Wherevpon we haue to note according to that wee hearde before of the discourse of reason which is the proper effect of the vnderstanding that there are two kinds of it For there are discourses wherein reason goeth on by degrees in continuall order one discourse alwayes following another by considering and examining whatsoeuer appertaineth to the matter in hand that so a certayne and sounde iudgement there of may bee rendred afterwarde Againe there is another kinde of discoursing wherin reason doeth not only run amaine but withall skippeth hither thither as though it tooke here a litle and there a litle tasting onely of things very slightly by the way as Bees that flie from one floure to another leaue others betwene vntouched Which course whilest reason taketh it omitteth some step or other which it ought to trace and that eyther through ignoraunce of the right path it ought to follow or because it thinketh it needlesse to stay about that which it passeth by or because it delighteth not or is not disposed so to doe Moreouer wee must know that there is great diuersitie of discourses according to the varietie of mens vnderstandings For sharpe wittes sounde to the bottome that matter which is propounded vnto them wise and subtill heades euen by small coniectures farre fetched conceiue that which they seeke after and attaine thervnto There are some also of such great spirites that conceiue many things at once and as it were in the twickling of an eye and at one looke beholde all that is pertinent to the matter Whereby it appeareth that they haue a readie imagination and fantasie their memorie like to an open treasurie a quicke consideration and a perfect and sounde remembraunce For if the imagination and fantasie bee slowe or the memorie shut vp or if consideration cease or recordation be weake the discourse will be backewarde and fall out but badly as it is with children and those that are very aged with sicke folkes and those that haue their mindes troubled Nowe the ende of all discoursing in the minde tendeth eyther to the inuention or conclusion of the thing that a man seeketh for And if hee attaine not to his ende it is eyther because hee taketh not the way which hee ought to take as they that know not what way to followe which commeth to passe by diuers meanes or because his vnderstanding is not good but full of darkenesse or through some perturbation that troubleth it for a time as when the affections are much moued or by reason of the varietie of cogitations which trouble and hinder one another There are some also which goe on without any regarde had to that thing they seeke after as it falleth out with them that are too much mooued and that haue a verie hastie imagination and fantasie For these men goe beyonde the place where they might finde the thing which they seeke for and so leauing the chiefe matter behinde they fall into vnnecessary and bye matters into foolish trifling and strange thinges without all compasse of reason and such as belong nothing to the purpose Wherefore so soone as the discourse is begunne fantasie is presently to bee bridled and kept in and the inquisition also of memory to the end the vnderstanding may commodiously take holde of that which it is to followe and that no such hastie and light commotion cary it away and so cause it to loose all Wherein we may say that it falleth out with the vnderstanding as it doeth with a hounde that is in chase For if hee cannot by sent finde out the game he seeketh or if after he hath found it is in chase he fall to hunt riot or if he giue in either for want of courage or because hee is spent or because the course is too long hee shall neuer take the pray for which he was brought to fielde but lose it without recouerie So in these discourses of the minde whereof we speake there are others also beside them that are alreadie mentioned who because they are of a slowe spirite and the matters they search for are farre off and hard to find haue not vigour nor force sufficient to attain vnto them The selfe same thing also happeneth to some not so much for want of strength and quicknesse of spirit as because they are commonly idle and slouthfull as it is with them that will not be attentiue and cannot away to occupie their minds when they should take some paines to learne There are many of these who beyng more carefull for their bodies then for their soules and that they may more freely attend to the bodie and the desires thereof
word of God But forasmuch as the darkenesse which sinne hath brought with it keepeth man from hauing any sound and perfect knowledge of God or of heauenly things as he had in his first estate it is necessary therefore that hee should restore and kindle againe in him this diuine and perfect life which hee hath lost by the benefite of regeneration and spirituall renouation as if hee created him anew giuing him a minde to vnderstand his worde and a will to followe and to embrace it This is that which I thought we were to note and learne concerning the meanes that bring vs certaine knowledge of such things as we ought to iudge and accompt for true Let vs nowe consider howe the spirit of man being enriched in measure with heauenly gifts and graces doeth finally attaine to the ende of all inquisition and searching out of trueth which is contemplation that followeth iudgement as iudgement followeth reason and the discourse thereof Therefore doe thou ACHITOB take vpon thee to discourse of this matter subiect and so ende all speaches of this dayes worke concerning vnderstanding that afterward wee may looke particularly into the will which is the second part and vertue of the highest and most soueraigne power of the soule 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 we looke for after this life Chap. 32. ACHITOB. I was much troubled oftentimes about the vnderstanding of these two words Soule and Spirite in seeking to find what difference or agreement they haue one with another seeing that many times I sawe one of them taken for the other and also opposed as repugnant one to another In the ende I learned of skilful men that wee might vse the worde Soule to signifie man as hee is borne hauing onely the giftes of a humane soule namely the humane senses and those other powers and vertues both animall and naturall of which wee haue already spoken And as for the Spirite that wee must vnderstand thereby whatsoeuer heauenly grace and knowledge of the trueth is giuen to man by the spirite of God dwelling in him which guideth and leadeth him to the contemplation of the diuine nature wherein consisteth his good and felicitie Moreouer wee may see in sundrie places of the Scriptures according to the Hebrew phrase the worde Soule taken not onely for the life of man and for all things belonging thereto but also for the whole nature of man and thus also is the worde Flesh taken Therefore when the flesh is opposed and set against the spirite in man wee vnderstand thereby not the body only but also the soule of man I meane such a one as it was at the beginning when being left vnto it selfe it followed the corruption of it owne nature And likewise by the spirite wee meane that which is regenerated in euery part of man whereby hee being withdrawen from the peruerse desires and corrupt affections of his nature is lift vp to the contemplation of celestiall and eternall things But our God vseth in such sort to apply himselfe to the nature and abilitie of his creatures that by little and little and by degrees he dispenseth vnto them those things which hee will bestowe vpon them alwayes keeping that order which hee hath vsed and followed in the creation of the worde For as Moses testifieth hee first created it of nothing Then hauing created the matter of all natures hee brought it into a woorke and gaue vnto it a forme and so polishing it by degrees and day by day at length hee set it in that perfection which hee minded to bestowe vpon it Wee see likewise that in the continuation of his woorkes hee beginneth alwayes at the basest and least thing and so goeth on encreasing augmenting and ascending vp vntill hee hath placed them in their perfection whereof we haue daily experience principally in plants and liuing creatures For the generation of plants commeth of their seedes from which they take their beginning And when the seede which is the least part of the whole plant is put into the ground it taketh roote therein and then commeth foorth encreasing dayly vntill it come to those bounds that are alotted vnto it by the Creatour which it can not passe because it can not attaine to greater perfection being of that kinde but then daily falleth to decay vntill it be wholly consumed and returned to the elements from whence it was taken The like is done in the generation of all liuing creatures and namely in that of man For what is his beginning and what is his conception natiuitie childehoode adolescencie youth mans estate and then old-age Wee see howe small his beginning is and howe hee groweth steppe by steppe and from age to age vntill hee commeth to the flower of his age and to his full strength as plantes doe and from thence the neerer hee draweth to olde-age the more hee fadeth and decayeth vntill hee come to death whereby the body returneth to the Elements out of which it is taken For as God hath giuen him a beginning so hath hee appointed him limites vnto which hee may ascend vp vntill hee come to his highest and then hee is to descend as the ordinance of God shall leade him As for the soule the same can not befall it in regard of bignesse seeing it is not corporall as the body is neither yet in respect of death seeing it is immortall For it can not be resolued as the body may to returne into the elements out of which it is not taken but it abideth alwayes in that substance and nature which first it had because it is of a celestiall and diuine nature But if the question be of the faculties powers and vertues thereof the seedes of which it hath in it selfe wee see by experience howe they shewe themselues more and more perfect and howe the vse of them is greater in one age then in an other For as long as the infant is in his mothers wombe no man can perceiue that as yet hee vseth anie other vertue and facultie of the soule that is in him then that which heeretofore wee called the vegetatiue or nourishing facultie by which hee is nourished as plants are After when hee is borne hee continueth a long time like to other liuing creatures as though he had only a vegetatiue and sensitiue soule as they haue Then by little and little as hee groweth from one age to an other those vertues of the soule whereby hee differeth from beastes appeare euery day more and more And yet hee hath no other soule in substaunce nor any other senses and minde throughout his whole life then hee had when it first mooued as also hee hath no other body But a man may easily iudge that this cōmeth not of the nature of the soule but of the instruments it hath in
the body which in the infancie of man hinder it from doing that which it doeth by them in other ages Besides wee may truely say that God hath created it of that nature that as hee hath ioyned it vnto the body which hath his degrees of growth so the soule hath some agreement therewith in this respect touching the manifestation of her naturall powers and vertues Neither is it any strange thing if God deale so with it in this matter In the meane time wee see that although the soule of man seemeth in nothing or very little to differ from that of plants as long as it is in the mothers womb nor from the soule of beasts during the time of his infancie neuerthelesse afterward it sheweth very well wherein it differeth from them and that it hath certaine vertues which are not in any other soule For if this were not so both in respect of the age and growth of the body as also in regarde of that property which is in the nature thereof it woulde be alwayes like to that which it is in the beginning as wee see it is with plantes and beastes in whose soule wee can perceiue no more change in the ende and when they growe vp then in their beginning and first birth According then to that I haue now saide we see by experience that in the gifts and graces wherewith GOD daily adorneth and enricheth his children he doeth not communicate all at once vnto them but by little and little and by degrees as hee iudgeth it expedient and as they are capable of reason and vnderstanding Therefore it is written of Iohn Baptist that the childe grewe and waxed strong in spirite which is as much to say as that according as hee grewe in age God increased the graces of his holie spirite vpon him wherewith hee had indued him euen from his mothers wombe And when wee haue profited well in his schoole so that wee are assured of and instructed in those things which wee ought to followe according to the worde of GOD wee easily attaine to that Good which is the ende of all inquirie of the trueth namely to contemplation which followeth iudgement as iudgement followeth reason and the discourse thereof For reason discoursing is as it were the inquisition of the trueth that is sought for and iudgement is as the election that maketh choice of the trueth and of that which it taketh to be most certaine and Contemplation is as it were a quiet and setled beholding of all those things which were gathered together by reason and receiued with approbation by iudgement For there is no more place for disputation seeing all things are certaine and cleere Nowe all pleasure and delight proceedeth from the conuenience and agreement that is betwixt the thing that pleaseth and him whome it doeth please And because there is nothing more agreeable to the nature of the spirite and minde of man then trueth hereof it commeth that notwithstanding al corruption that is in him there is no man but naturally desireth knowledge and skill accounting science to bee excellent and woorthie of great praise and ignorance to bee full of shame yea hee iudgeth it a verie ill thing to bee deceiued Wherefore wee may not doubt but that as knowledge is more true and certaine so doeth the spirite receiue greater pleasure and when it hath found the trueth it delighteth greatly therein And if for the causes before touched by vs it can not find the trueth so certainely as it desireth yet it taketh singular pleasure in approching so neere vnto it as it can For this cause the more certaine the trueth is which it knoweth it is the more agreeable and pleasant vnto it especially when it knoweth the true spring and first causes thereof Therefore as the mindes of men delight more in those things that resemble them most of so much the more noble and excellent nature they are yea more heauenly and diuine and so will take pleasure in such things as are most excellent and celestiall Contrariwise the more earthly vile and abiect they shall be the more will they delight in mortall base and contemptible things and despise such as are of greatest value For this cause many Philosophers haue esteemed more of the studie of Philosophie and the knowledge thereof then of kingdomes and great riches being prouoked and pricked thereunto by an vnspeakeable pleasure which their spirite tooke in the knowledge of those things that were reueled vnto them therein On the other side wee see that ambitious men delight more in honours and worldely greatnesse then they woulde doe at leastwise in their owne opinion in all the skill of the Philosophers A couerous man pleaseth himselfe a great deale more in telling and beholding his crownes then in any other thing whatsoeuer It is no maruell therefore if ambitious couetous and voluptuous men and such like doe commonly deride those that take delight in learning and chiefly in the doctrine and contemplation of those celestiall and eternall things which they set before their eyes or if they preferre greatly their owne estate and condition before others that take pleasure in such things For they are pearles cast before swine which are not valued as they are woorth but onely of such as knowe them and their value Nowe if heathen Philosophers haue oftentimes willingly abandoned all their goodes that they might wholly addict themselues to the study of their humane Philosophie to the contemplation of such things as they could know thereby notwithstanding that it was alwayes accompanied with some doubting and that they could neuer attaine to a certaine knowledge either of the beginning or ende of things what ought Christians to do when the question is of Diuine Philosophie and Wisedome the treasures of which are opened and offered vnto them in the word of God For it is without all comparision farre more certayne then any science and containeth in it other trueths and matters that are great deale more profound excellent and more worthy of contemplation And they to whome God hath beene so gratious as to giue some taste and experience of these things are able to iudge well of them yea farre better then any others For it is certaine that euen for a little true knowledge of God and of the trueth of those things which hee hath reuealed vnto vs in his doctrine wee receiue singular delight with great ioy and sweete consolation So that euery man may perceiue howe much greater the pleasure will bee when the knowledge shall be greater If then this small taste which wee may haue in this worlde of these delicacies and spirituall delights bringeth vnto vs such singular ioy we may easily iudge howe great it will be in that most happy contemplation which wee shall haue in heauen with God when wee shall beholde him face to face and knowe him as wee are knowen whereas heere wee see him but as it were in a glasse and
may more easily take holde then in another that is more contrarie to it It is otherwise with flegmatike or melancholike men according as the humours which rule in them dispose and incline them more to be caried with one affection rather then with another Therefore wee see that they which are of a cholericke complexion as they are of a more hote and dry nature so their affections are more sodain burning and violent like to fire Flegmatike and melancholy persons as they are colder so they are not so easily mooued but are more slowe and heauy and haue also other inclinations and other affections And as they that are cōmonly said to be sanguine are of the best temperature so their affections are for the most part more cheerful more temperate And as there are diuers mixtions of bodily qualities so there are sundry sorts of temperatures and complexions of the body and consequently of soules in regard of their saculties and affections Therfore also there is great agreement betweene corporall and spirituall Physicke For this cause the Physicions both of the bodies and soules of men are to follow almost one the same methode and obserue a like order in their arte practise euery one according to the subiects propounded vnto them insomuch that looke what the one doeth vnto the body the other is to deale so with the soule such things being applied as best agree with their seuerall natures Wherein they may further eche others worke greatly obseruing that ende at which both of them aime which to the one is the health of the body and to the other the cure of the soule considering that the one may helpe the other as hath bin already touched For if the body be not temperant hardly wil the soule be if the soule be intemperate the body desireth not to be temperant Therefore also we see that not only Physicions for the body appoint men diets both for the preseruation of their bodily health and also for the recouery restoring thereof again but also spiritual Physicions doe the like in regard of the soules health so farre foorth as bodily sobriety wil serue greatly to that purpose For this cause not only ordinary sobriety moderation which ought to be kept throughout the whole life of man is so greatly recommended vnto vs in the holy scriptures but fasts also which being more strict abstinēces are very profitable yea necessary oftentimes according to times places and persons For they serue to tame and humble the flesh that it may be the better kept in lesse hinder the spirit which thereby is the better inabled to attend to euery good worke to the contemplation of diuine celestial things Therfore the people of God holy men fasted oftē wherof wee haue many testimonies in the scriptures And as it is necessary that bodily Physicions should know wel the tēperatures complexions of mens bodies and their natures their health and diseases also with their conuenient and apt remedies so is it needfull that spirituall Physicions shoulde knowe the nature of soules of their faculties powers affections the natures of vertues which are their health and of vices which are their diseases together with those medicines remedies that are necessarie for the preseruation increase of vertues and for the diminution abolishing of vices For without this knowledge neither of them can be good Physicions but it may bee feared least they make the diseases worse or in steed of curing the sick persons kill them outright But we must yet draw more instruction out of this matter here offered vnto vs. For whatsoeuer hath beene hitherto spoken concerning the agreement between the temperature of the body and the affections of the soule or concerning the health diseases of them both or the knowledge that is requisit in Physicions to follow a good method in their art practise for the healing of their patiēts I say the vnderstāding of al these things is not only necessary for the Physiciōs both of soules bodies but euen for euery one of vs particularly For if we were all skilfull in the art of corporall Phisicke I meane not such skil as is needful for them that make publike profession thereof to all but onely so much as is necessary for the preseruation of our owne health I doubt not but we might easily auoyde many infirmities and diseases whereinto we fall daily for want of good diet good gouernment and the vse of those meanes which might either retaine vs in health or restore it quickly vnto vs when it is somewhat altered or impeached Moreouer we should haue this aduantage besides if we fell into any disease that we should know the better howe to keepe and gouerne our selues more moderately and wisely and obey the Physicions counsell the better because we should haue greater knowledge of that which we ought to doe of the danger whereinto we might fall or which we might easily auoyde Wee may say as much of the soules phisicke the knowledge whereof is a great deale more necessary for vs not onely because the soule is more noble and precious then the body but also because it is a harder matter to knowe the nature and diseases of the soule then of the bodie And if wee prooue so happie as to be able to comprehend any thing wee shall know daily better and better what things are in vs of God and what is his order as also what there is of Satans and what is that disorder and confusion which by meanes of sinne he hath brought into all things For as sinne is cause of that excesse which is in the qualities of which our bodies are made and consequently of the diseases that proceed from thence which afterward bring death to the bodie so is it in respect of the soule and of the excesse that is in the affections thereof and in all the other partes of it contrary to that nature in which God created the same And as sinne is the cause of the disorder and confusion that is in both of them so it is the cause that one helpeth to spoile another whereas there should be a pleasant harmonie and concord not onely of the bodily qualities among themselues and so likewise of the qualities of the soule among themselues but also of the qualities both of soule and bodie one with another For God hath put nor onely into our soules but into our bodies also the seedes of all the vertues and the pricks and meanes to incite and to leade vs vnto them in such manner and forme as shal be declared hereafter Although wee may learne somewhat by that which we haue heard alreadie of the conueniencie that is betweene the body and the soule betweene the temperature of the one and the affections of the other For if the one bee answerable and correspondent to the other no doubt but God so disposeth of
the temperatures and complexions of the bodie as he hath disposed of the nature of the affections in the soule seeing the one is to serue the other through that mutuall agreement which they ought to haue one with another Nowe to morrow wee will prosecute our speech begunne concerning the affections of the soule to the end we may fully vnderstand this goodly and large matter which may procure to the soule and body both life and death And first mee thinkes wee are to enter into the consideration of foure things which are in the will and in the power to desire that is in the soule namely natural inclinations actions habites and affections This shal be then ASER the subiect of thy discourse The end of the fift dayes worke THE SIXT DAYES Worke. Of foure things to be considered in the Will and in the power of desiring in the soule and first of the naturall inclinations of selfe-loue and the vnrulinesse thereof Chap. 41. ASER All the actions of the soule are bredde of the powers and faculties thereof and therefore by the benefite of nature which is the gift of God she hath receiued powers for all thinges which she ought to doe Now concerning the facultie of knowing in the soule and in the vnderstanding part thereof of which we haue intreated heeretofore we finde three thinges worthie of diligent consideration namely naturall principles actions and habites gotten by long custome Wee may remember those sundry degrees which we said were in the knowledge of the minde and how by this facultie it doeth not only know simple and particular things as beasts doe but also compoundeth and ioyneth them together how it compareth one with another separateth them and discourseth vpon them finally howe it iudgeth and eyther approueth or refuseth them All which things are actions of the minde proceeding from those notices and naturall principles of knowledge that are therein Nowe if these actions be sodaine and passe lightly so that the minde doeth not stay in them nor acquaint it selfe with them the bare and simple name of action belongeth to them But if the minde doeth one and the same thing often museth much vpon it calleth it often to memorie and accustometh it selfe thereunto so that it is in a manner imprinted in it and thereby the minde becommeth prompt and ready in regarde of thelong continuance therein then doe these actions take the name of habite which is bredde by the often repeating and reiterating of the same things Whereby the minde is made more skilful and ready and the spirites more fitte and apt to performe those exercises vnto which they haue addicted themselues and wherein they haue continued So that such a habite is as it were a light in the spirite and in the soule whereby the actions there of are gouerned In like manner wee finde in the Will and in that power o desiring which is in the soule foure things to be considered namely naturall inclinations actions habites and affections which intermingle themselues in euery one of the other All these thinges are good of their owne nature euen as nature it selfe being considered as God hath created her But as nature was corrupted through sinne so is it with these things by reason of that disorder which the nature of sinne hath brought vnto them But let vs first speake of naturall inclinations and then we will prosecute the rest As therefore the minde hath his naturall principles of knowledge so the will hath her naturall inclinations and affections which of their owne nature are good as they are taken from that first nature created of God neither woulde they at any time bee wicked if there were no excesse in them proceeding from nature corrupted which afterwarde breedeth in vs such inclinations and affections as are altogether euill and damnable We loue our selues naturally our wiues our children our kinsfolkes and our friendes yea we are by nature so enclined to this loue that if it were not in vs we shoulde not onely not bee men but not deserue so much as to bee accounted and taken for beastes no not for the wildest most sauage and venemous beastes that can be For we see by experience what great inclination affection there is in euery one of them towardes their litle ones Therefore when S. Paul maketh a beaderoll of the vices and sinnes of such men as are most vicious and execrable and as it were monsters of nature he saith expresly that they are without naturall affection which indeede cannot be cleane rooted out of any nature liuing vnlesse it be altogether monstrous and vnnaturall For it is an affection which is as it were a beame of the loue that God beareth cowards all his creatures and which he causeth to shine in them so that it is not possible that they which are capable of any affection of loue should not loue their owne blood and their like especially men Wherefore if this loue and this affection were well ruled and ordered it is so farre from being vicious that contrariwise the spirite of God condemneth as Monsters those men that want it And therefore God doth not forbid and condemne this loue and affection in his law so farre forth as it is ruled thereby but he approueth it appointeth it to be the rule of our loue towards our neighbour when he saith Thou shalt loue thy neighbour as thy selfe But when this loue affection is disordered in vs it is not only vicious but also as it were the originall and fountaine of all other vices and sinnes whereas if it were well ordered ruled according to the will law of God it would be as it were the fountaine and welspring of all vertues For wee should not loue our selues but in God and through him nor consequently our wiues nor our children nor our friends nor any other creature whatsoeur wheras cleane contrariwise wee set God aside and seeke nothing but our selues and the things of the world Therefore this loue and affection being nowe so vnruly through sinne is so violent in vs that it withdraweth vs from the loue of God and of his creatures to loue the deuil and his wicked workes because it seemeth to vs that he is a greater friend vnto vs then God For whereas the holy spirite doeth resist and set himselfe against our euil affections and wil haue vs to bridle them Satan on the contrary part letteth them loose not onely giueth vs ouer to follow our peruerse and vitious affections with full sway and libertie but also prouoketh and thrusteth vs forward with great vehemencie Whereby we may iudge what loue and affection a man may cary towardes creatures in those things wherein they may be contrary vnto him and with what fury and rage he may be ledde against them that resist his disordered affections seeing he carieth such an affection towardes God his Creator Therefore Saint Paul speaking of wicked men that should be
in the latter times saieth first That they shoulde bee selfe-louers and hauing set downe this disordered loue as the roote after he commeth to the branches fruits of such a tree saying That they shall bee couetous boasters proude cursed speakers disobedient to parents vnthankfull vnholy without naturall affection truce-breakers false accusers intemperate fierce despisers of them that are good traitors heady bie minded louers of pleasures more theÌ„ louers of God hauing a shew of godlinesse but denying the power therof And in the Epistle to the Romanes he expresly mentioneth haiers of God Thus we see what the loue of meÌ„ is towards theÌ„selues being left in the corruptioÌ„ of their nature in respect of that which ought to be if it were not vnruly disordred For man should loue himselfâ— as the gift of God as also his life being which God hath giuen him that blessed estate for the enioying of which hee hath his being and that Good wherein it consisteth and whereby he may atâ—aine vnto it and shoulde loue no other thing nor otherwise But the great excesse that is in the loue of our selues causeth it to bee cleane contrary both to that loue which ought naturally to be in vs and also to our loue towardâ— God so that it ouerthroweth and confoundeth all heauenly order and the whole course of mans life Neuertheles when it so falleth out that this loue and affection is moderate in vs although in deede it be neuer so as it ought to be according to the rule of Gods will yet are they acceptable in his sight as our other naturall affections and friendships are which we beare towardes them that belong to vs prouided alwayes that they bee ruled and guided by faith and true loue and kinded with the flames of the holy Ghost as they were in Zacharie and Elizabeth towards their sonne Iohn and in so many other holy men as haue loued both themselues and theirs according to God wherof we haue a notable example in Abraham For out of all question if euer father loued his children hee loued his sonne Isaac But he shewed euidently by the effect that he did not onely loue him with the loue of flesh and blood as commonly we loue our children but he loued him also in God towards whome yet his loue was farre greater seeing he was very ready to offer him vp in sacrifice vnto him whe â—he so commanded it But although this naturall loue and affection bee not so pure in vs as in these holy men but that still there is mingled with it some thing of our owne because of sinne which wee hane by inheritance yet is it alwaies acceptable to God so that hee be first and chiefly loued For through his mercie he beareth with our infirmitie which euermore accompanieth our desires and willes As for those that are guided onely by the light of nature and are not regenerated by the spirit of God albeit these naturall affections are too vncleane in them yet they doe not so much displease him as inhumanitie and crueltie doe that are cleane contrary to the other which doe vtterly dispossesse men of loue and charitie We may consider the same things in all the other naturall inclinations For wee see that some are by nature inclined to ciuill iustice some to liberalitie and others to such like vertues Now if these inclinations be well guided they are goodly seedes of vertues but if they bee not well ordered and ruled they corrupt degenerate yeâ— they turne into the vices that are contrary to those vertues For iustice which is neuer without moderation may be turned into ouer great rigour or into crueltie as wee see it in many who being naturally inclined to seueritie which many times is very necessarie iniustice become so rigorous and extreme that their seue ritie which ought to be a vertue is turned into crueltie The like may be â—aid of other inclinations and affections Now that which befalleth these inclinations is procured also vnto them by the humors and qualities of the bodie which haue acertaine agreement with the affections For a sanguine man in whose nature blood beareth greatest sway amongst the other humours and qualities will naturally be more enclined to loue to ioy to liberalitie and to such other affections as are most agreeable to his nature But if this complexion bee not moderated and well guided it will easily passe measure in euerie affection so that it will fall into foolish and vnlawfull loues into excessiue and vnmeasurable ioyes and into prodigalitie in steede of following liberalitie The same may bee saide of all the other temperatures and complexions for their part in that they may bee seedes and prouocatioÌ„s either to vertues or to vices according to that correspondencie which is betweene the bodie and the soule and the temperature of the one with the affections of the other Therefore we may wel conclude that as diseases ingender in the body of the humours that are in it according to their change mingling and corruption so it falleth out in the nature of the soule and in the affections thereof For as good naturall humors become euil by corruption that seazeth vpon them and turne that health which before they affoorded into diseases so the inclinations and naturall affections of our soule which of their owne nature are good and the seedes of vertues are turned into vices and into their seedes through that corruption which sinne bringeth vnto them Behold then what we haue to consider of those natural inclinations that are in the Will in the desiring power of the soule of the actions thereof namely to wil and not to will to suspend and stay her action and to commaunde ouer the power of the appetites of all which wee haue largely intreated in our discourse of the Will Wherefore we will come to the habites of which thou shalt now discourse AMANA 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. AMANA If a man will learne any occupation hee proues not a woorkeman the first day but learneth by little and little and beginneth to labour therein afterward by long continuance and custome he groweth more ready in his arte and practiseth it with greater facilitie and ease A painter waxeth expert in his science by often painting and his hand wherewith he laboureth by long continuance becommeth more steady more ready and able so that he can handle his pensill with greater ease and is farre more expert therein then hee was in the beginning Wee may note the like in the soule and in the chiefe powers and actions thereof For there are some of them which incontinently folow the nature of the faculties of the soule when they haue their iust times and are come as a man
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
the miserie of our like Whereupon it followeth that as euery one is of a more tender heart so he is more mercifull as contrariwise hardnesse of heart extinguisheth mercie and compassion As for this word Compassion it signifieth asmuch as alike compassion that is a like sense and feeling of euil and of griefe as if we our selues suffered that which we see others endure by reason of that coniunction which we ought to haue one with another as members of one and the same body among which there is such agreement that if one suffer all feele it and so all are carefull for it Therefore it is written in the Epistle to the Hebrewes that brotherly loue continueth Bee not saith he forgetfull to lodge strangers Remember them that are in bondes as though ye were bound with them and them that are in affliction as if ye were also afflicted in the bodie Wherefore we may well conclude that this affection of mercie is very necessary for men yea as sweet as milde and as profitable an affection as any can be amongst them which they haue receiued of God for their mutual succour and consolation in the midst of so many miseries as commonly happen in the life of man And this hee commaundeth vs expresly in infinite places of his woorde that the image of his vnspeakeable mercy might shine in vs by our mercy towards others Hitherto we haue spoken of man as of man and of those affections that are most humane in him now others remaine which often make him more brutish then any sauage beast that is For seeing they come of the opinion of euill they prouoke and stirre him vp greatly making him marueilous wilde and vntamed To the end therefore that we may enter into the discourse of this matter we will first see what Offending and Offence is in the heart and soule consider what degrees it hath and what good or euill may be in this affection This we shall learne of thee AMANA Of offence in the heart and soule of the degrees of offence of the good and euil that may be in this affection of contempt that is bred of it and of mockery which followeth contempt Chap. 54. AMANA The Philosophers haue set downe foure causes of al the troubles of the soule from whence all the residue proceed into which they returne and haue their end namely immoderate desire vnbrideled ioy vnmeasurable griefe and extreame feare These as they say proceede through imprudence or ignorance of the minde and pusillanimitie of heart from the opinion of good or euill things present or to come which we imagine to be in the things of this worlde being vnperfect and of small continuance Now forasmuch as these foure causes are the springs of all vices and sinnes into which men plunge themselues in this life they are called perturbations of the soule which if they be not mastred by reason doe so carie the soule hither and thither that in the ende they constraine the reasonable power thereof to giue ouer all authoritie and libertie and to obey the lustes of the sensuall and vnreasonable Will Nowe desire and ioy they commonly accompanie the perishing goodes of the bodie For they are of that nature that they inflame the soule with an insatiable lust inso much that the obtaining of one thing is the beginning of a new and vehement desire of hauing another And the enioying of them besotteth the spirite with a sugred poison of fained delight and pleasure vnder the yoke of which it easily suffreth it selfe to be ouercome to be bound and to be gouerned As for griefe feare although they also be not farre remooued from such false and vading goods of the body yet for the most part they respect those aduersities and miseries which in our opinion wee iudge to be in the want and priuation of those goods For they fill the soule with trouble and disquietnesse as she that thinketh her estate to be most miserable if she obtaine not the ende of her carnall and inordinate affections So that if the body endure neuer so little shee casteth foorth strange cries and complaintes And although the bodie suffer nothing at all yet is shee alwayes in extreme feare least some euill shoulde befall it But these very passions may bee diuided into good and badde For honest desire modestioy and moderate griefe and feare are naturally in vs for the preseruation of our being Yea all these affections are endued with the qualities of commendable vertues if they respect the soueraigne Good of man as we may learne by our former speeches touching this matter which were chiefly of good affections and of such as are most natural in man Therefore following our matter subiect we must from hencefoorth consider of a great number of other affections of the heart which for the most part make men more beastlike then the very beasts themselues that are voyde of all vnderstanding and reason yea then the wildest beastes that are All which affections take their beginning from the opinion of euill as these that are good proceed from the opinion of Good For the feare of euil doth wonderfully prouoke a man when he is touched therwith he waxeth very sauage and wilde Now the first sting and byting of euill is offence by reason that the heart is offended euen as when one rusheth against a thing hurteth himself Therfore by offence we vnderstand properly a certaine griefe of the soule of the heart which commeth through some touch of euill that agreeth not to our nature This first sence of griefe is like to the first pricking of ones bodie and is contrarie to the first pleasure which we receiue of some Good that is offered vnto vs and is agreeable to our nature So that as this pleasure when it is confirmed is turned into loue so out of this first feeling of griefe which I call offence the other affections that are ioyned with griefe doe budde foorth afterwarde namely anger hatred enuie indignation reuenge crueltie and such like The euill that may offend vs is whatsoeuer we iudge to be contrary to vs and to our nature as well in regard of the body as of the soule For as the bodie is offended by those euils which trouble the harmonie and temperature thereof and which bring griefe and hurt vnto it so is it with the soule and with all the powers senses and affections thereof For she may be offended in her imagination and fantasie in her reason in her will and in her affections Nowe because euery one followeth his affections or his natural inclination and not the right rule and iudgement of reason it is an easie matter to offend and displease many and that in many things but not so easie to please them For there is but one onely reason or at leastwise it hath no great diuersitie in it But the naturall dispositions of men are infinite and wonderful
then at the good things themselues in regarde of which men are honoured and esteemed For the enuious man careth not for the vertues that bring renowne and glory but onely for the honour and glory which follow them as the shadow doeth the body Forasmuch then as a prowde man desireth still to be preferred before all therefore hee is more greedy of these goods of honour and glory then of true goods of which the other are but shadowes Hereof it is that a prowde man is naturally enuious because enuy springeth from such a desire of preferrement yea it is commonly bredde of pride Yea the farther a man is off from that which hee woulde be thought to be and the lesse endued with those good things for which he woulde be honoured the more enuious he is But amongst al the good things against which enuy striueth most and for which it is most stirred vp those of the soule are the chiefest because they are more excellent then those of the body and such as neuer haue end Therefore also the reputation and honor which men obtaine by their meanes abide with them continually But the contrary falleth out in corporall and externall goods as they that haue more narrowe bounds Wherefore as they cannot growe to that greatnes vnto which the other doe so their vse also is nothing so great and consequently the price and reputation that proceedeth from them is not so great Therefore if the question be of honour and glory no man of any good iudgement but will more willingly giue ouer that which may be gotten by corporall and outward things then that which foloweth knowledge wisedome vertue and the other goods of the soule So that enuy may stand vs in steade of a witnesse to testifie and shewe vnto vs which are the greatest goods of all seeing it is alwayes busied about the highest noblest and most excellent Good Now as there is no wicked affection which carrieth not about it owne torment to take vengeance thereof by the iust iudgement of God so this of enuy passeth all the rest in this respect Therefore it was well saide of them that taught that enuy is most iust because of selfe it is the same punishment to the enuious man which it deserueth For first it is vile and seruile because an enuious man knoweth this in himselfe that he iudgeth the good things in an other to be greater and more excellent then his owne or at leastwise hee feareth least it shoulde so come to passe Therefore there is no affection in a man which he dare lesse disclose then this of enuy so that hee receiueth lesse comfort in this then in any other For by opening our heart to an other wee receiue solace and comfort whereas the enuious person iudgeth his affection of enuy to be so vile that hee dare not discouer it but hideth and concealeth it as much as hee can If hee be angry or hate any one he will declare it a great deale sooner And albeit feare be thought to be dishonourable yet will a man rather disclose this affection then he will enuy The like may be saide of sorrow and of loue But the enuious body is constrained to bite on his bridle to chew and to deuoure his enuy within himselfe and to locke vp his owne miserie in the bottome of his heart to the ende it breake not foorth and shew it selfe whereby the body receiueth great detriment For it becommeth pale wanne swart and leane the eyes sinke into the head the lookes are askew and the whole countenance is disfigured And within the heart the furies are enclosed which giue him so small rest that greater torment can not be imagined Therefore Salomon saieth very well That a sound heart is the life of the body but enuy is the rotting of the bones And Ecclesiasticus saieth That death is better then a bitter life that enuy and wrath shorten the life and that carefulnesse bringeth age before the time To conclude although al the euil affections trouble and corrupt the minde very much yet none of them offendeth it so much as enuy doth Which commeth not to passe so much because it selfe iudgeth or esteemeth good to be euill as because it desireth that others should so esteeme thereof But howsoeuer this vice be very vile and infamous and hurtful both to the body and soule yet in this affection of enuy we must put a difference betweene that part of it which proceedeth from sound nature as it was first giuen of God to man and that which is in it through the corruption of nature For there is a kind of enuy which serueth vs in steade of spurres to pricke vs forward and to worke in vs a wil and desire both to obtaine and to keepe great good things And this enuy is very good when wee apply our selues to the true Goods and are not grieued at the prosperitie and vertues which wee see in others but are mooued by their example to desire and to seeke after the selfe same Goods yea greater if the meanes be offered prouided that all be referred to the glory of God to our owne saluation and to the profite of our neighbours Vnto this kinde of Enuy Saint Paul exhorteth vs when he writeth to the Corinthians speaking of the diuersity of gifts wrought by the spirite of God in his Church Be enuious of the best gifts albeit in our vsuall translation it be Desire yet the Greeke worde signifieth to enuy but the sense is in a manner all one And the same Apostle speaking of the reliefe collection made for the poore saieth Achaia was prepared a yeere agoe and your zeale hath prouoked many that is to say the emulation and enuy which they haue conceiued by your example and this was a good holy and christian enuy But if we seeke our owne glory and in that respect are grieued that others excell vs in vertues and in the gifts and graces of GOD onely because we would haue that honour which they haue and be equall with them or aboue them this is a peruerse and Satanicall affection declaring euidently that we seeke our selues and our owne glory more then the glory of God For if we had respect to that which wee ought it woulde be all one to vs who were the instruments either our selues or others so that God were glorified and that were well done which ought to be done As for the euill sorts of enuy of which wee haue spoken they are placed by Saint Paul amongst the woorkes of darknesse and of the flesh where he saieth that They which are defiled with them shal not inherit the kingdome of God But forasmuch as in this discourse we placed Iealousie amongst the kindes of Enuy and yet it is often taken in the good part proceeding as it were of true loue as Zeale also is bredde thereof it shall be good for thee ASER to begin the dayes worke to morrow with a
any in him that is true and sounde but onely that which is counterfeite and fayned towardes them that submit themselues vnto him through flatterie But that which is most dangerous in pride is when it is bredde of humilitie of modestie and of vertue For there are manie who considering their owne modestie and other vertues and condemning pride and other vices are delighted therewith after an insolent manner and are puffed vp with pride thereby Whereby wee see what windings and slipperie turnings are in that olde serpent the Father of pride into howe manie fashions hee changeth himselfe and in what manner hee hath infected and poysoned our heart For hee hath brought it to this passe that as venimous beastes turne all they eate howe good soeuer it bee into venime so the proude man turneth all his thoughtes wordes and deedes into pride For hee draweth and referreth euery thing to his owne honour and glorie and therefore Saint Chrysostome verie aptly compareth Vaine-glorie to a Mothe For as the mothe marreth and consumeth that cloth in which it is bredde so vaineglorie sometime springeth of vertue and afterwarde corrupteth it For there is no vertue so excellent which is not turned into vice and made abominable before GOD so soone as it is mingled therewith Seeing then pride is such an horrible monster as that which breedeth and bringeth foorth so manie other monsters wee ought to seeke diligently after all remedies for it that may possibly bee had whereby it may bee tamed and kept vnder and so our soules cured of such a dangerous disease and plague Nowe forasmuch as it proceedeth of ignoraunce and of inconsideratenesse and through the want of the due knowledge of God and of our selues wee must redresse this euill by the vertues contrarie to these vices namely by the true knowledge of God of his worde and of our selues Which wee shall obtaine if hee deale so gratiously with vs as to fill vs with his holie spirite and to giue vs an humble heart that renouncing all pride and all arrogancie wee may learne to walke in his feare and in all obedience to his holie will so that wee wholly consecrate our selues vnto him both in bodie soule and spirite in will heart and all our affections Nowe hauing spoken sufficiently of that matter into which wee fell whilest wee handeled the second bellie which God hath placed in man for the lodging of the vital partes and namely of the heart which is the seate of the affections it remaineth that we consider of the third beilie which is the seate of the naturall powers and vertues of the soule of which thou shalt beginne nowe to discourse ACHITOB. Of the naturall powers of the soule and what sundrie vertues they haue in the nourishment of the bodie of their order and offices of their agreement and necessarie vse where the Vegetatiue soule is placed in the bodie and what Vertue it hath to augment the same Chap. 60. ACHIT The dispositiō placing of the principal parts of our body of that noblest mēbers therof is a goodly schole wherin we may learne how much more carefull wee ought to be of heauen then of the earth and of the spirite then of the bodie We haue already heard how the internall partes of man were deuided into three bellies and lodgings of which the two former namely the braine and the heart together with the vertues offices and works of the soule in them haue beene declared vnto vs. It remaineth that we consider of the last lodging of the bodie which properly beareth the name of belly which is the seate of these naturall powers and vertues of the soule which we call Vegetatiue and nourishing and is diuided into three kinds namely into the vertue of nourishing of augmenting or growing and of engendring Nowe when we see this order and disposition in our nature we ought seriously to thinke that seeing God hath placed the heart betweene the head and the belly the Vitall vertue of the soule betweene the Animal and Nutritiue and the will betweene the vnderstanding and the most sensuall part in vs therefore the heart affections and will ought to looke alwayes on high and not downward to the ende they should ioyne to the most noble celestiall and diuine part and not to that which is most base sensual and earthly Whereunto that also ought to induce and leade vs which we learned before of the agreement between the highest and middlemost of these principal and more noble parts of the body vnto which this last is inferiour in all kinde of excellencie beautie and dignitie This belly of which wee are nowe to discourse containeth all the members and instruments that serue for nourishment and generation whereupon it is termed the Kitchin and Nurserie of the body and the seminary and welspring of mankinde But before we enter into a particular consideration of these members and instrumentes wee are to looke into the naturall powers of the Vegetatiue soule that is in them And first we will note that which we spake of elsewhere of the office of heate and moysture in the nature of the bodie that as moysture keepeth heate within it so heate drinketh and soaketh vp moysture as much as it may digesting and dispelling it by the vertue and action of it owne nature Now whilest this moysture is thus digested by the heate there is a separation made of that which is profitable in the bodie from that which is superfluous and consequently hurtfull to the bodie That which is profitable for it is the iuyce and humour that agreeth with it in regarde of the similitude and likenesse that is betweene them Whereupon it followeth that all moysture that is greatly diuerse or contrary to the body is hurtfull for it as also all drye matter which likewise hurteth the health and life thereof So that this vertue of the soule which we call naturall or otherwise Vegetatiue and which comprehendeth vnder it the vertue of nourishing of augmenting and of engendring euery of which hauing sixe others tending all to one ende as we heard alreadie this vertue I say causeth that which is profitable for the nourishment of the bodie first to bee distributed vnto the members and then to bee turned into the bodily substance of the liuing creature because that vertue and power of the soule doeth imbrace and receiue it acknowledging it alreadie to bee a part of the bodie Therefore the vertue of drawing nourishment that is in the soule hath for an helper the vertue of retaining and keeping vntill there bee a conuenient change thereof made by the facultie and power of digesting and as it were dressing of it For otherwise the attractiue and retentiue power were to small purpose Now when the meate is digested so much of it as is pure must bee separated from that which is impure by the vertue of purging and that which is impure must bee deliuered ouer to the
and to diminish and as it were to retire backe and to restrayne it selfe And as for the vertue of engendering it differeth from both the other first in that it is not giuen so generally to all liuing creatures as they are and then in that it beginneth not so soone For it commeth then when the liuing creature through nourishment and growth hath attayned to those vertues that are necessary for generation Besides it hath this common with the vertue of augmentation that it hath certaine limites and bounds vnto which after it is once come it weakeneth and in the ende decayeth vtterly Wherein it differeth from the nourishing vertue Nowe the vertue of growing greater hath as many other particular vertues vnder it for the execution of it owne office as the vertue of nourishing hath according as was touched before Whereby wee learne that bodies growe not greater neither augment by the heaping vp of much matter outwardely applied as when a house is set vp wee see timber ioyned to timber and stone to stone in the building of it but this is done by the same hidden and secrete arte and cunning in nature whereby wee are nourished For in this poynt there is no difference betweene the vertue of nourishing and that of augmenting but onelie heerein that in nourishment the meate is turned into the substance of the bodie and in augmenting the foode beeing thus turned doeth from within stretch foorth the quantitie of the bodie outwardly And so this vertue of augmenting dependeth of the nourishing vertue For meate nourisheth as it is a substance with qualities meete for nourishment and augmenteth by reason of the quantitie it hath For this cause hath God created the bodies of liuing creatures with such a substance that as they haue sundrie passages and holes in them like to sponges to the ende to purge by them so he would that the substance they receiue by their foode might passe by the same holes that they might augment and grow greater So that all of them haue their pores and litle holes albeit they appeare not to the eye whereby nourishment entreth and extendeth it selfe in greatnesse length and thicknesse The consideration hereof hath caused some skilfull men to place mettals and stones in the ranke of liuing creatures because they growe in the earth as the bodies of plants and liuing creatures doe Neither is their opinion without some shewe of reason For wee knowe that they grow and increase and that inwardly which seemeth not to bee done without drawing vnto themselues some inward nourishment as liuing creatures vse to doe Besides they haue also their pores and passages to stretch foorâ—h and augment themselues by Notwithstanding all this there is greater reason to place them in the ranke of those natures and creatures which augment and grow greater by adding and ioyning of matter vnto them as wee see fountaines and riuers to increase and so likewise fire Which albeit it seemeth to be nourished and augmented with that matter which is put vnto it yet is it not nourished as liuing creatures are by meanes of that foode which they receiue For they haue their boundes of growing set them which they cannot passe as wee see the like also in plantes but fire hath no limites as that which alwayes increaseth as long as it findeth any matter to burne Whereby we may conclude that naturall heate in man or in other liuing creatures is not the cause of their nourishing and growth but onely the instrument and that the true cause in regarde of second causes is in the soule next after God who is the first cause of all things yea the cause of causes Therefore it is hee that hath alotted out to euerie man the terme first of his life and growth and then of his declining and death so that according as hee will eyther prolong or shorten our life and cause vs to encrease or diminish so hee disposeth the seconde causes and those meanes whereby hee will bring it to passe Nowe wee must consider what instrumentes the soule vseth to execute in the bodie of man her naturall woorkes of nourishing and augmenting it of which wee haue nowe spoken and after what manner shee vseth them First then wee will looke into the ventricle and stomacke and see what figure what Orifices and filaments it hath This matter then ASER belongeth to thee to intreate of What instrumentes the Soule vseth in the bodie about the naturall woorke of nourishing and augmenting of the Ventricle or stomacke and of the figure Orifices and Filaments it hath of the coates of the stomacke and of what substance and nature it is of the causes of hunger and of appetite of the inferiour Orifice Chap. 61. ASER. Wee shoulde bee very happie if wee knewe howe to followe that order in all our doings which God hath set downe in all his woorkes and whereof he giueth nature vnto vs for a Mistresse But if the simplicitie of our vnderstanding bee not able to attaine to so high wisedome at the least we may knowe howe farre short euery one of vs commeth of our duetie and from whence proceedeth all the confusion that is in the life of man and all those miseries which wee commonly beholde On the other side nothing coulde hinder vs were it not a voluntarie and malicious ignorance in that wee consider not what a marueilous and excellent Woorkemaster God the Creator sheweth himselfe to bee in this part of the soule whereof our present discourses are and in that order which hee hath set therein and in those vertues which hee hath bestowed vpon it For his woorke is so excellent and woorthie of so great admiration that no wisedome or power whatsoeuer is able so much as to imitate it Wherefore wee are to account it a very great and noble blessing to haue onely some knowledge of it and to bee able to comprehende some thing thereof by our vnderstanding For there will be alwayes enough whereat to marueile greatly and namely in the consideration of those instruments which the soule vseth in the nourishment and growth of bodies as we shall know in the sequele of our discourses Therefore as heeretofore wee haue handled and spoken of the diuers powers of the soule and of those instruments it hath in regarde of the Animal and Vital partes as of the braine heart head and other externall members of the bodie so nowe wee are to consider of the internall instruments which serue the naturall powers of the soule And first it hath the liquors and humours of the bodie tempered together by a certaine Lawe and reason of the Creator that created them Secondly the other instruments of the soule are those members both externall and internall which are framed and haue their seuerall proportion euery one as neede requireth for the office assigned vnto them by God their Creator For before the soule bee clothed with the bodie these instrumentes are fashioned and made fitte for it by nature
in those things wherein it coulde doe nothing of it selfe For the soule cannot create her bodie But after that God hath created the bodie for it and that by his appoyntment nature hath disposed and fitted the same for the soule so farre foorth as is requisite before it can shewe what vertue it hath and settle it selfe to worke in the bodie then is shee left to doe that which shee is able to performe by the powers of her presence and to exercise her selfe therein beginning alwayes at the least and basest of her offices before shee apply her selfe to the chiefest by displaying her principall powers For whilest the childe is in his mothers bellie the soule practiseth vpon it her Vegetatiue and nourishing vertue by which it is nourished and groweth in greatnesse as wee see the like in plantes And when it is borne it receiueth besides from the soule the power of moouing and of sence as we see beastes haue and last of all by litle and litle the soule displayeth her other principall vertues But to speake of our matter subiect and to handle particularly those instrumentes of the soule which shee vseth in the nourishing and augmenting of the bodie wee will beginne at the Ventricle commonly called the stomacke Nowe because this name is vsed diuersly wee are to note that the Physicions who distinguish the partes of the bodie more exactly and properly apply this name of stomacke more specially to the vpper mouth of it and call the whole by the name of Ventricle whereof wee will speake anon Oftentimes also they take the stomacke for the whole passage and pype called Oesophage or the throate but commonly the whole Ventricle is called by that name Therefore I will vse it indifferently thereby to apply my selfe the better to the vsuall manner of speaking Wee are to knowe then first of all that amongest all the members seruing to nourishment GOD hath appoynted this to bee the first as that which receiueth the meate and drinke sent vnto it by the throate And to the ende wee may the better knowe the prouidence of God in the offices and commodities of this member I will first speake somewhat of the figure and forme thereof then of the situation of it and last of all of the substaunce of it The figure of it is rounde and long much like to a bagge-pipe as that which is beeing somewhat larger at the bottome and arising vpwarde towardes the left side groweth narrower by litle and litle For seeing it was to occupie the whole pace that is betwixt the liuer and the spleene it was requisite that it shoulde bee long to the ende it might not trouble that place which is assigned vnto them but giue them place Likewise it was requisite that it shoulde bee rounde both because the rounde forme is most capable and also because it will not so easily be broken and marred as other formes will be Vnto the stomacke is ioyned this narrow pipe called Oesophage to the end it might receiue into it thereby all kinds of meate and drink as wee declared when we spake of the pipes in the throate and of meates and drinkes For this cause there are two mouthes or doores in the stomacke called Orifices of which the one is called the higher Orifice or mouth because it is vppermost and the other for the same reason is called the lower Orifice The first is to receiue the meate that is sent to the stomacke by the Oesophage And this is that which the Physicions call by the proper name of stomacke as wee hearde before although commonly it is called the heart For when wee feele any weakenesse there or anie desire to vomite wee commonly say that wee are ill at the heart or that something lyeth vpon our heart But this sense of griefe is not at the heart but in that part of the Ventricle which is called the vppermost Orifice or stomacke whose seate and place is on the left side neere to the backe-bone And this Orifice or mouth of the stomacke is a great deale more large then the nethermost because the meate is oftentimes not well chewed besides many great and hard morsels that are swallowed nowe and then Againe this part is verie sensible because there is the originall and place of appetite by reason of those nerues of which it is chiefely made that growe together like vnto nettes Heereof wee may note this that the prouidence of God hath so well prouided for all the members and instruments of nourishment that there is not one of them but it hath some small sinewe to giue it sense whereby it may feele and perceiue what humours are hurtfull vnto it that by the griefe which it receiueth men may be moued to haue recourse to such remedies as are able to releeue it But to returne to our matter wee are to knowe that the vpper Orifice hath the Midriffe ioyned vnto it which is in steede of a doore to close and shutte it vp that when it is full of meates and drinkes they shoulde not ascende vp againe by the throate Concerning the nethermost Orifice it is both by the Greeke and Latine Writers called by a name that signifieth a Doore-keeper being made to let out the meate concocted in the Ventricle together with the superfluities and excrementes Therefore also it is narrower then the vpper Orifice and compassed about with a certaine kernelley fleshe to the ende that nothing shoulde passe by which were not well digested before and that by meanes of the mouth of it made in the manner of a ring It is situated on the right side vnder the hollownesse of the liuer a little lower then the other Orifice But it is not at the very bottome of the Ventricle but a little higher to the ende the foode beeing retayned and kept at the bottome might bee heated and digested there So that after the stomacke hath receiued into it the meate and drinke both these doores as well aboue as beneath are shut that the heate within might be retained and kept close For this cause there are certaine filaments or small stringes of which some are direct and straight hauing in them a marueilous secret vertue of nature to drawe vnto them others are ouerth wart and passe cleane crosse the former through certaine little corners that lie long-wise Their office is to close vp the vpper part from the body of the stomach Besides there are other crooked filaments which through oblique corners passe alongst the sides of both the other and these because they close the whole body of the stomacke haue power of retaining and serue to shut vp the mouth of the stomacke So that these filaments or threedes in regarde of their office may be compared to the strings of a purse whereby it is shut And because the stomacke being closed and shut vp digesteth the meate a great deale better then if it were gaping and wide open therefore nature
branches of the veines of their names and vses and of the similitude betweene them and the arteries Chap. 63. ARAM. When we consider how the prouidence of God reacheth so far vnto those things that are profitable necessary in our bodies that it forgetteth not neither omitteth the least thing that is in them we should be very blinde of vnderstanding if we doubted that our God prouided not aswell for all things that are profitable and necessary for our soules for the spirituall foode and growth of them and for their perfect purging and saluation For albeit there is no superfluity or excrement in that spiritual food wherewith the soule is nourished yet is it requisit and needful that the soule be purged from those excrements and filthines of sin wherwith the deuil hath infected filled it And so indeed is it purged in Iesus Christ who hath washed clensed vs from our sins by his blood doth daily purge vs by his holy spirit and by those means which he hath ordained in his church Therefore I am out of doubt that God meant to put men in minde of these things by the order necessitie which he hath appointed in the nature of their bodies both in regard of their food and of their nourishment and that we shal alwaies find good and holy instructions for the soule by considering the nature and office of euery part of the body Let vs then consider of other instruments of the naturall powers of the soule then hitherto we haue spoken of After the entrals guts the Mesentery foloweth which is placed in the midst of them whereupon it is so called of the Graecians as if you would say dwelling in the midst of the guts And because it is carried and lift vp into the middle of all these vessels it is also called by some Mesareon which name signifieth the selfe same thing in Greeke Others take Mesareon to be the highest part of the Mesentery which is also called Calicreas by the Graecians because the flesh of it is very pleasant to eate according as the name giueth vs to vnderstand So that it is no entrall or gut but a coat and folded couering in the midst of them or rather a thicke white flesh of a sinowy and kernelly substance that beareth fat distinguishing the entralles and knitting them vnto the backe But it was chiefely created to beare vp and sustaine the Meseraicall veines and arteries with the sinewes that are in that member which because they are in danger of breaking through the vehement motions of the body such other accidents therefore the prouidence of God would not haue them without a foundation prop and defence to countergard them For this cause he hath fortified and fastened the branches and diuisions of the veins by such a member and instrument which serueth in steade of a band and stay both to the great and little ones Besides his action and vse also is to fasten and keepe the entralles euery one in his place and to conuey vnto the liuer by the meseraicall veines that are called the handes thereof that liquor which the Graecians call Chylus of which wee haue already spoken For as the bodies of trees haue their rootes which spread abroad in the earth to drawe nourishment from thence euen so there are branches dispersed throughout the Mesentery and deriued from the liuer veine which are ioyned to the bowelles as it were small rootes to drawe foode being much like to haires or cob-webs These braunches or small rootes are the Meseraicall veines so called because they are placed in the vpper part of that member and instrument that is called Mesareon whereof I spake euen nowe Their office and nature is to draw and sucke out nourishment from the guts and to carry it to the liuer from whence they haue all their beginning as appeareth by Anatomie howsoeuer there are that thinke that some of them come not from thence The flesh of the Mesentery is kernelly and fatty not only seruing in steade of a munition and defence as hath beene said but also to moisten the entralles and guts and to preserue the heate both of the bowelles and veines So likewise the arteries are ioyned to the veines to giue them heate and to the guts also to concoct the liquor and nourishment Besides the nerues and sinewes there serue to giue sense to the guts There is moreouer a kernelly flesh which the Physicions call Pancreas because it doeth wholly resemble flesh as the Greeke name importeth It is placed in the hollow part of the liuer that it might be as it were a cushion vnto it and a preseruer of the diuided partes thereof by filling the void places that are betwene the stomach the liuer and the spleene to the ende it may vphold and protect the meseraicall veines and keepe euery thing from breaking either by falles or by violent motions Nowe touching the liuer it is a very noble member For it is the principallest member of all the naturall partes and the chiefest instrument belonging to the vegetatiue and nourishing power of the soule It is the first of the nobler partes that is made perfect when the childe is framed in the mothers womb it is the author shop and forge of the blood the originall and fountaine of the veines Therefore the substance of it is a soft and red flesh like to blood newly pressed out clodded Neuertheles in it own nature it is perfect flesh hauing sundry different veins dispersed throughout as it were threeds arteries also ioyned vnto thē for their refreshing Now after the stomach hath finished the first concoction of meat and turned it into liquor as it hath bin declared vnto vs the second is made in the liuer after it hath receiued this liquor so prepared by the stomach and guts as we said and turned it into blood This concoction is perfected in the small veines that are dispersed throughout the body of the liuer And because God hath inioyned this office to this member he hath compounded it of such a flesh matter as hath giuen vnto it this proper and peculiar vertue to conuert into blood that foode and nourishment that is brought vnto it to the end it may bee the instrument of the generation of that thing wherewith the body is nourished Hauing thus transformed the liquor receiued it maketh it redde like vnto it selfe as contrariwise blood is made white in the breasts of a woman both by reason of their nature and substance as also for other causes touched by vs. The temperature of the liuer is hot and moist such as becommeth the blood and concoction it hath to performe which is like to boiled meat Now forasmuch as this instrument and member is the chiefest in the kitchin of mans body GOD hath giuen vnto it such a nature and property as if there were in it a harth a table a knife and a wagoner
vitall and naturall together with all the instruments which they haue in the bodie and in the members thereof For first beholde the braine signified by the golden ewer then the pith of the chine bone and the chine bone it selfe by the siluer coard uext the liuer by the well which hath also his pitcher and lastly the heart which is signified by the cisterne As for that particularly spoken of the pitcher and wheele broken which drawe water out of the well and cisterne it is all one as if he had saide that when the fountaine of blood in the liuer waxeth drie and decayeth the wheele aboue namely the head is broken because all the senses both exteriour and interiour and the animal vertues faile in the body For the soule wanteth sound instruments to giue life motion and sense vnto it they being worne consumed by those meanes and causes which we shal vnderstand heereafter But to follow our purpose and not to depart from the matter we must intreate of the nature of blood and of other humors in the body of their diuersity and nature This then ACHITOB shal be the matter subiect of thy discourse Of the blood and of other humours in the body of their diuersitie and nature of the agreement they haue with the elements of the similitude that is betweene the great garden of this great world and that of the little world touching the nourishment of things contained and preserued in them Chap. 64. ACHITOB. If in many of our discourses wee sawe great testimonies of the image of the great worlde in man the matter we haue now to handle will set before our eies such as are most cleere and euident For looke howe the sea is as it were the great fountaine and womb of all waters and of the floods riuers that issue out of them to water the whole earth so likewise the liuer is as it were the fountaine of the blood and veines which are like to brooks and riuers to carry distribute the blood throughout the whole body to the ende that all the partes of it might be moistned soaked and nourished according to their seuerall natures So that the liuer in mans body in man who is the litle world is as the sea in the great world and the veines are like to the floods riuers Neither are the parts of the body by this means moistned watred and nourished with blood only but also with all the other humors wherewith it is tempered and without which the body cānot liue For the blood carieth al the rest with it But that we may the better vnderstand this matter and what is the proper nature of blood we must first know what a humor is how many kinds of it there are We vnderstand by a Humor a liquide running body into which the foode is conuerted in the liuer to this ende that bodies might bee nourished and preserued by them And as there are foure elements of which our bodies are compounded so there are foure sorts of humors answerable to their natures being al mingled together with the blood as we may see by experience in blood let out of ones body For vppermost wee see as it were a litle skimme like to the floure or working of new wine or of other wine when it is powred foorth Next we may see as it were small streams of water mingled with the blood And in the bottome is seene a blacker and thicker humour like to the lees of wine in a wine vessell So that if we knowe how to consider wisely of these things it will bee easie for vs to vnderstand the distinction of these sundry humours and their nature Now concerning the first of them wee are to knowe that the proper nature of blood is to bee hote and moist wherein it answereth to the nature of the aire It is temperate sweete and fatty as also the best and chiefest part of nourishment For albeit all the other humours doe nourish likewise and are carried of the blood neuerthelesse that humour which is properly called blood is the chiefest part of nourishment For it is requisit that nourishment should be sweete or at leastwise tempred with sweet liquor Next that thinne skimme which is seene on the top of it resembling the floure of wine is that humour that is called yellow choller or the cholericke humor which is hot and drie of a bitter taste and answering to the nature of fire which is of the same nature For it is bred of the hottest and driest parts of that liquor in which the nourishment of the body consisteth when through their great heate they boile together Moreouer those smal streams of water which we see mingled in the blood proceede of the flegmaticke humour that is colde and moist like to water of whose nature it holdeth For this humour is in part concocted for the turning of it into blood but not wholly perfected Hereof it commeth that the colour of it remaineth white much like to water and without taste or as some affirme it is some what brackish but not fatty Lastly the blacke humour and most earthie which looketh like the very bottome of a deepe redde and thicke wine or like the lees in a vessell full of wine or oyle is the melancholike humour or as some terme it blacke choller being colde and drie like to the earth with which it hath some agreement and of taste somewhat sharpe Nowe in this diuersitie of these humours mingled altogether with the blood two things are worthy to be well marked First the agreement and conformity which they haue with al the elements of which the body of man is compounded so that each of them hath his proper element agreeable to his nature to the end they may nourish and preserue all the parts of the body according to the nature of the elements of which they hold The other point is not only the disagreement but euen the manifest contrariety that is between al these humors as there is betwixt the elements again the vniō that appeares to be betwene thē in the midst of this contrarietie as the like is among the elements whose nature they followe Moreouer wee see that betweene light and darkenesse day and night colde and heate drienesse and moysture betweene the diuerse and contrarie seasons of the yeere besides sundry other such contrarieties that are in nature in al other things I say betweene these so contrary God frameth notwithstanding such a wonderfull concord tempering and knitting them in such sort one with an other that they are so farre from defacing and destroying each other as contrariwise they coulde not possibly bee preserued except they were tied together with such a knot and coniunction Nowe beside that which wee haue heere spoken of the nature of these humours wee haue further to note that they doe not onely agree with the elements in qualities but also in regarde
holes vnable to hold in and keepe anie secret matter they are fierce in assailing but inconstant in sustaining the assault in some sort resembling the nature of dogges which barke and bite if they can and afterward flie away And if there bee excesse of the melancholike humour the natures of such are sadde still hard to please suspicious conceited obstinate some more and some lesse And if the cholericke and melancholike humours be corrupt and mingled together their natures become monstrous prowd full of enuy fraud subtilties venemous and poisonfull hatefull and diabolicall And when the malignant spirits know mens natures thus disposed no doubt but they take occasion thereby to intermingle themselues if God permit them and purpose to vse them for the punishing of men I say they will ioyne themselues vnto them and make them their instruments as God on the other side vseth those natures that are most moderate and best tempered making them instruments of his glorie Now we may call to mind what we learned before almost to the same ende touching the meanes whereby euill spirites might trouble the imagination fantasie and mindes of men We may say as much of the humours of the body whose motions and nature they knowe very well Whereby they can so much the more easily abuse them in their damnable worke and will as wee may iudge by the example of him that was possessed and lunatike of whom the Euangelists make mention and whome they call by those two names And by that which they wrote of him it seemeth that he was subiect to the falling sickenesse that returneth oftentimes according to the course of the moone which naturally hath great affinitie with the humors and great power ouer them And therefore it is very likely that the euill spirit which tormented this poore lunatike watched the occasions of his disease to afflict him the more and to cause him to fall either in the fire or in the water as he did indeede thereby to worke his death if he had could Which example sheweth vnto vs what is the malice of the deuil what pleasure hee taketh in hurting of men what meanes and what occasions he seeketh for and maketh choice of and what accesse vnto vs we may offer him through our corrupt nature through our vices and sinnes and through our inclinations and manners that are naturally euill and peruerse if God letteth him loose the bridle by his iust iudgement seeing he spareth not the little children as it appeareth in that which is written of him of whom we spake euen now For this cause we ought to take good heede that we giue not our common enemie those occasions that he seeketh to haue from vs to the ende that hee abuse vs not nor any thing that is ours and which God hath bestowed vpon vs. This is the reason why the consideration of our temperature complexion and naturall inclination is very necessary for vs because the knowledge hereof affoordeth vnto vs many good instructions that may stand vs in great steade throughout our whole life as well for the preseruation of the health of our bodies as for the rule and gouernement of our affections and manners as also in regarde of the familiaritie and acquaintance which wee haue one with an other For through the contemplation hereof wee may knowe not onely the causes of health and sickenesse of the life and death of the body but also of that of the soule For as the good humours corrupt in our bodies according as wee haue heard and breede in them sundry diseases which finally leade them vnto death euen so by means of sinne all those good and naturall affections which ought to bee the seedes of vertues in vs are corrupted and turne into vices that are the diseases of the soule and bring vnto it the second and eternall death as contrariwise vertues are the health and life thereof But as GOD hath prouided corporall medicines for the bodie so hee hath prepared spirituall Physicke for the soule against all the diseases thereof Therefore when wee consider with our selues vnto what vices wee are inclined by nature wee must labour to correct and bridle them and to quench such inclinations as much as wee can through sobrietie vigilancie and continuall practise to the contrary least wee nourish and encrease them when as wee ought to diminish and wholy to abolish them For the common prouerbe is not without reason that Education passeth Nature or that it is another nature Wee see by experience what Education and Instruction are able to doe both to goodnesse and vice according as they are either good or euill For as there is no nature so good which can not bee corrupted and peruerted through euill education and teaching so there is none so vicious and euill which can not at the least in some measure through the helpe and grace of GOD bee corrected and amended by good education instruction and discipline And because conuersation and familiaritie are of great efficacie in this point wee are diligently to consider with what persons and natures wee acquaint our selues and bee carefull to eschew such natures as are vicious prowd fierce enuious hatefull malicious suspicious disloyall and traiterous as well in regarde of the corruption of manners wherewith wee may bee infected by them as also in respect of other harmes that may befall vs by reason they are vnsociable natures or at the least very difficult to conuerse withall being indeede such as towardes whome no man can beare any true loue or firme friendship But when wee haue vsed all the diligence wee can possible about these things the chiefest point wherein the whole consisteth is this that wee haue recourse to Iesus Christ the eternall sonne of GOD to the end that by his holy Spirit hee woulde correct represse and quench in vs all the vicious affections and disordered motions that wee haue contrary to his holy will according to that promise which is made vnto vs wherein it is saide that if fathers knowe howe to giue good gifts to their children and such things as are necessarie for them much more will our heauenly Father giue his holie Spirite to them that aske it of him And this is the true meanes wee ought to keepe for the correcting of these vices and defectes that are in our naturall inclinations Now wee haue spoken sufficiently of those things which concerne the naturall powers of the soule in respect of the nourishment and growth of the body and of those instruments which it hath in the same for the performaunce of her actions It remaineth nowe that wee consider what effectes it hath in Generation First then ASER thou shalt handle the restauration and reparation of all natures by that vertue and power of Generation that is in them and namely in man to the end wee may after proceede with those other points that concerne this matter Of the restauration and reparation of all
an aduantage aboue other liuing creatures namely his hands giuen him of God for the doing of any work that he will as we haue already declared Wherefore if he be to fight against beasts his hand will furnish him with moe weapons then all theirs are which they haue by nature although they bee put all together For he can not only make weapons of all sorts but handle them also manage them as pleaseth him in his own defence both against beasts as likewise against those of his owne kind And I would to God he vsed them but in his owne defence and did not abuse them as hee doth to his own hurt very vnnaturally But let vs proceed forward and come to the thirde cause why God hath thus created man all naked which is that he would admonish him thereby of his naturall infirmitie in regarde of those wants and necessities that hemme him in on euery side vnto which he is more subiect thē any other creature Which instruction ought to worke two things especially in him first it ought to induce and mooue him to that peaceable and sociable life with his kinde for the which God created him Secondly by this meanes he is the more bound to acknowledge the prouidence bountie liberality of God towards him whereby he bringeth to passe that the necessitie and want which seemeth to be greater in man then in any other liuing creature declareth him to be the richest and best prouided for yea to be Lord of all For all the garments of beastes of what quality soeuer they be and whatsoeuer els they possesse belong to him Whereas if men were not subiect to such necessities as are incident vnto them what vse should they haue of so many creatures as God hath created for them or what seruice should they haue of their hands For here again we see how that by them he prouideth for their garments by setting on work the skins wools hairs of al other liuing creatures besides the silkes of wormes and other matter which the fruits of the earth affoord vnto them as flaxe hempe such like And if necessitie did not teach them the vse of all these things howe woulde they consider the power wisedome goodnes and prouidence of God in his works in his creatures to praise him to giue him thankes For although they haue necessitie want for their schoolemistres to the end they might learne this science in their schoole yet doe they profit very litle thereby but rather become most ingratefull towards God their Creatour who is so bountiful and liberal a father towards them Whereupon we haue further to note that God hath not giuen to men many thinges belonging particularly to beasts because he hath inriched them with so many other things of which all other creatures are altogether destitute For besides the helpe he hath of the composition and placing of those members which he hath giuen to their bodies being so conuenient to performe that which beasts cannot doe with theirs he hath endued them with speech and reason whereby not onely all that is in other creatures which is not in them is more then recompenced but they haue more in them then all other liuing creatures haue being put together For albeit they haue no fethers wings to flye and mount aloft by as birds haue yet how many means haue they to ascend and to descend to goe to come whither they wil And as for swiftnes and nimblenes how many beasts are there with whose swiftnes they may help themselues And although they haue not finnes wherby to swim in the sea in waters like fishes yet they haue skil hands whereby they can make guide ships and so conuey themselues whither they wil. Now as for strength which they want to cary heauy burdens afarr off how many waies is it recompensed both by land by water and that by means aswel of beasts whose seruice they vse as of artes sciences wherin they are skilful When by we see that God hath put more within a man namely in the sense vnderstanding wherwith he hath indued him then he hath put without in al beasts Concerning the fourth point of which I haue to speak touching this matter it is this that as it pleased God to giue vnto man a farre more excellent body for beautie then he did to any other liuing creature so he would haue this beautie also to appeare in al the parts therof For first this body was not fashioned either to flye in the aire as birds do or to glide vpon the earth to draw it self vpon the belly as creeping things doe nor to march vpō al foure as fourefooted beasts do nor with the head bending downward as theirs is but to stand and goe vpright with the head lifted vpwards towards heauen to the end he might be admonished that his true beginning birth came higher thē from the earth frō other corruptible elements namely frō heauen He is also admonished hereby that he is not borne to serue his belly as brute beasts doe to follow after gluttonie drunkennes whoredome such other carnal more then brutish pleasures wherein licencious men commonly obserue lesse moderation then beasts that are altogether without reason and vnderstanding For although the matter whereof a mans body is compounded diffreth nothing from that whereof the bodies of brute beasts are made neuertheles seeing it pleased God to lodge within it a soule of a diuine and celestial nature that is farre more excellent then all natures and creatures with bodies he would it should haue a lodging agreeable to the nature of it whereby also man might bee admonished of his excellencie and that he was created not onely to looke downe vpon the earth as beastes doe but to lift vp his eyes vnto heauen and to beholde therein the high workes of God his Creator and to doe the like in the residue of the whole world For as we haue heard man is not properly this body which we see but chiefly the soule and spirit which we see not and which hath the body for his lodging So that if we consider both the house and the inhabitant wee shall see that the things giuen of God to beastes and denied to men doe bring great beautie both to beastes because they haue them and to men because they haue them not For if the beastes were depriued of their armour and naturall ornaments they should lose all their beautie and profite that redoundeth vnto them as likewise man should be deformed an vgly if in any sort hee were made partaker of that which is proper agreeable to other creatures But because God hath created man so that he might be eternal and immortall he hath armed him inwardly euen in that part that shal be the meanes vnto him of eternall life Neither would hee clothe him with naturall garments nor arme him with corporall
weapons both because that had bene superfluous hauing giuen vnto him that which is farre better as also because his beautie had bene thereby much diminished and his spirit should not haue bene so well knowen as now it is by meanes of that skill and of those artes of which God hath made it capable For what could he inuent and doe and wherein should he shew that naturall light and dexteritie that is in him if nature had furnished him with all those things wherewith his reason giuen vnto him is able to inrich him But to conclude our speech hauing spoken sufficiently of the creation generation and birth of man let vs looke into this beautie that is in the forme and figure of mans body by calling to remembrance our former discourses And let vs know that both for the matter also for the forme and composition thereof there is not the like worke in all the worlde none so goodly so proper nor so well vnited knit together none so wel proportioned polished in euery respect in euery part thereof So that when we consider thereof from one end of it vnto the other we shal find that the workemaster that made this body hath throughout the whole worke ioyned beautie and profit together But there is yet another excellencie worthy of great admiration in that hee hath not only beautified this body with so goodly a shape as we see it hath but hath also endued it with vertue and abilitie to make other bodies altogether like it selfe as we heard yesterday Wherefore men shewe indeede that they knowe nothing of the excellencie of their nature and that they haue altogether forgotten or at leastwise very ill considered of that instruction which God hath giuen them by the composition of their bodies but principally by the soule that is lodged therein if despising celestiall and eternal things for which they are created they affect and seeke after earthly and transitorie things preferring the earth before heauen as commonly they doe Which is all one as if they declared openly that they are displeased that God hath made them men and not beastes ramping on the earth or marching vpon all foure and turning their snoute alwayes downeward because they haue nothing in them that sauoureth of a diuine and celestiall nature as man hath and so they deale no otherwise then as if they would reproch God for that honour which hee hath bestowed vpon them by creating them differing from brute beastes vnto whome notwithstanding they had rather be like But enough is spoken of this matter And seeing wee may be sufficiently instructed by all our former discourses what are those principall partes powers and offices of the soule I meane the animall vitall and naturall vertues as also what instruments they haue in mans body let vs nowe looke into the life and death thereof and consider more narowly then hitherto we haue done what are the causes both of the one and the other Whether the life of the body can proceede either of the matter or of the composition forme and figure or of the qualities thereof or els of the harmony coniunction and agreement of all these whether any of these or all of them together can be the soule of the length and shortnes of the diuers degrees and ages and of the end of mans life of death and of the causes both of life and death of the difference that is betweene naturall and supernaturall Philosophie in the consideration of things Chap. 74. AMANA Iesus Christ purposing to teach vs that we cannot haue life but in him by him who is the life and who hath the words of eternal life compareth himselfe to a Vine his disciples vnto Branches For as the branch hath life vigor and beareth fruite so long as it remaineth in the vine receiueth nourishment from thence so if it receiueth no sap from thence or if it be cut off it withereth and dyeth We may say the same of the members of the body if the soule be not in euery one of them and if it giue not life vertue and vigor to them all for the performance of their offices For if it fall out so that it withdraweth it selfe altogether from any one part of the body that part is without life as we see by experience in a member dried vp or putrified or cut off from the body And so is it with the whole body when the soule is separated frō it But we are to handle this matter more at large By our former discourses wee may learne the nature both of the soule and of the body what is that vnion and coniunction which they haue together albeit their natures substances and essences are diuers and very different also we haue learned that the one of them namely the spirituall essence is a great deale more excellent then the other which is corporall Wherefore we may well conclude that the life in the body proceedeth not of the matter whereof it is made nor of the qualities ioyned vnto it nor yet of the composition forme and figure thereof For if the life and soule were in the matter of the body the larger and greater mens bodies were and the more matter they had in them the more life and soule the more wit spirit and vnderstanding should be in them But we see by experience that it is farre otherwise and that there is no more life soule in a great body then in a litle And if it were so that the life proceeded from the matter a dead body should bee as well a man as a liuing body We may say the same both of the qualities ioyned to the matter according to the nature of the elements as also of that conformation and agreement that is betweene all the members both within and without And as for the harmony coniunction and concord that floweth from the diuersitie of these qualities and from their temperature it may be increased and diminished Wherefore that cannot be the effect of nature which causeth a thing to be that which it is and giueth vnto the same thing his forme and kinde that continueth alwayes in his estate and naturall disposition For if it were otherwise the nature of kindes might bee changed which neuer any of the Philosophers did so much as imagine or thinke to affirme And as for the composition and figure of the body there is yet lesse reason to say it commeth from thence forasmuch as that continueth the same in a dead body which it was in a liuing Againe those liuing creatures that resemble most the nature and forme of the members of mans body and the matter thereof are oftentimes farther off from the nature of humane sense and vnderstanding then they that do lesse resemble thē Which we may easily know by considering the natures of a Hog and of an Elephant For they that through want and famine haue bene constrained to eate
mans flesh haue testified that no flesh or meate whatsoeuer approcheth neerer in taste or is more like it then the flesh of a Hog And if we consider the inward members and parts there is no beast if we will giue credite to them that haue had the experience thereof that hath them liker to those in man then the Hog hath both for substance disposition forme and figure Contrariwise wherein doeth the Elephant resemble man either for forme or composition of body or of the members both internal and external in comparison of a Hog And yet there is no beast more teachable then the Elephant or that approcheth neerer to the sense and vnderstanding of man as on the other side there is no beast further off in this respect nor more hard to be taught and more brutish then is the Hog And if any man thinke that the industry and docilitie of an Elephant proceedeth either from the greatnesse of the matter whereof it is made or from the abundance of the qualities ioyned vnto the matter or from the harmony coniunction and concorde that is betweene them or lastly from the composition forme figure of his body and of the members thereof wee will oppose vnto him the Ant which is one of the least among the creatures of the earth as the Elephant is the greatest of all as farre as we know The like may be said of the Bee For are there many creatures although greater in substance that yet haue such industrious ingenious natures as these litle beasts haue that are to be reckoned among the smallest of them And by this it appeareth plainly that the soule of beasts is of some other substance nature then their bodies notwithstanding there is great difference betwixt the soule of beasts the soule of mē But we haue further to note touching the soule of man that the spirit doth not only not folow the nature of the body but which is more gouerneth carieth recarieth it whither it pleaseth yea it withstandeth the affections which approch neerest to the corporal terrestrial nature And as for the facultie of sense of the senses it is a vertue that surpasseth all bodily power and vertue all things depending of the body so that there is no facultie of the body that is able to expresse the actions thereof What shall we say then of the vertue of vnderstanding which is the highest and most soueraigne facultie that is in man Which wee cannot say is a body compounded of matter and forme For that thing is the fountaine and original of life which first mooueth a liuing creature to the works belonging vnto life So that when wee inquire what this fountaine and spring is then doe we seeke to know what the soule is Nowe we may soone know by that which hath bene spoken what the soule is not but as yet we cannot perceiue what the proper substance and nature thereof is And in deede it is not that which wee haue to speake of at this time hereafter we may say somewhat of that matter Let it suffice for this present that we know that the true cause of the life of the body in regard of second causes is in the soule next vnto God who is the first and principall cause of all things Therefore it is hee that hath ordained and limitted to euery liuing creature his appointed time wherein to liue and to grow and next to decrease and to dye and as it pleaseth him either to prolong or to abridge their life so doeth he dispose of the second causes and meanes whereby hee will haue it brought to passe Wherefore although euery one hath his certaine bounds and terme of life set him yet none but God onely can attaine to the knowledge thereof For all come not to the last age which hee hath appointed to be the ordinarie end of euery ones life following those degrees into which it is diuided according to that diuision which we make of dayes and yeeres For the infancie of man may be resembled to the morning and to the spring time of the yeere mans age to midday and to the sommer olde-age to the Euening and to Autumne and death to night and to winter Therefore Iob sayth very well speaking of man the number of his moneths are with thee thou hast appointed his bounds which he cannot passe Nowe if it be demaunded what is the ordinarie terme of life appointed by God we are to know that nature by the ordinance of God appropriateth the matter being in the forme of members vnto the soule that is to giue life vnto the whole body Nowe when the soule is entred into it and hath taken possession thereof by little and little it prepareth and maketh fit the internall instruments vntil at length it hath brought them to that perfection which the qualitie constitution and composition of the matter is able to receiue and to beare And after these instruments are come to their greatest perfection by vsage they waste and consume away returning by little and little vnto their first nature so in the end wholy corrupt and dye Thus you see how the members are appropriated in the belly of the mother howe the spirits and humors are fitted in the time of infancie after which the flower of age in youth is as it were the vigor and vse of the perfection of the instruments and olde-age is the decreasing age wherein they decay continually become worse and worse euen vntill they come to their corruption which is death And this death we call naturall when following this course it attaineth without violence to these bounds Nowe although this bee no long course yet there are but very fewe that hold out to the vttermost end thereof in regard of them that stay by the way of whome some are cut off euen before they haue begunne their course others presently after they haue begun it and some in the midway and that through so many sortes of sicknesses with other inconueniences and accidents that a man cannot possibly comprehend or conceiue them all Therefore Moses sayd long since that the time of our life is threescore yeeres and ten and if they be of strength foure score yeeres yet their strength is but labour and sorowe for it is cut off quickly and we flee away And after hee hath compared man to a streame of water caried violently away to a Morning dreame to the grasse that florisheth and groweth in the Morning and in the Euening is cut downe withereth he giueth the reason of all this saying for we are consumed by thine anger and by thy wrath are we troubled Thou hast set our iniquities before thee and our secret sinnes in the light of thy countenance for all our dayes are past in thine anger we haue spent our yeeres as a thought Iob also agreeth well with Moses in this point when hee sayeth Man that is borne of a
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
vnto others And if we take it so then God and Nature shal be taken to be all one Wherefore in this respect it were better to let the name of Nature alone and to speake of God onely to whom Nature is but a seruant and seeing that by him it was created and that all things were made before Nature had her being Otherwise we are like to fall into that errour of Galen and others his like in these dayes who albeit they be conuicted and rauished with admiration through the contemplation of those wonderfull workes which they beholde in all the partes and powers of mans body are notwithstanding so vngratefull that insteade of yeelding vnto God that honour that belongeth vnto him it seemeth they woulde despite him to his face and seeke all possible meanes to put out their owne eyes and wholly to blinde their vnderstandings to the end they might not be constrained to acknowledge that there is a God the Creator maker of this so excellent a piece of worke and so to glorifie him as becommeth them Nowe rather then they would giue him this honour they will make an idole of Nature thereby to cast a vaile before mens eyes that they should not see and acknowledge God in his workes They will rather put out their owne eyes then follow this Nature which they forge vnto themselues as a soueraigne Mistresse whereas she is but the meanes to leade them to God her and their Creator of whom shee is but a seruant and a verie small image Thus much I thought meete to bee knowen concerning Nature that wee might learne to speake better and more reuerently both of God and of his woorkes and that we might know that Nature is nothing els but the order and continuance of the woorkes of God Now that wee are instructed in the causes of life and death and what true comfort and consolation we may haue against the horrour therof and so haue finished our discourses concerning the frame of the body and of the powers and faculties of the soule therein we must enter into a particular contemplation of the nature of the soule and learne what is the creation and immortalitie thereof so farre foorth as the minde of man is able to comprehend and as the worde of trueth shall affoord vs sure and certaine doctrine thereof First then it is necessary and very profitable for vs to consider that there is but one soule in one bodie which hath all those powers and vertues of which the effects are daily seene also what place the soule hath in the bodie and what vnion there is betweene them Nowe ASER this shall bee that matter Subiect which thou shalt haue to continue our speech withall That there is but one Soule in euerie seuerall bodie that one and the same soule hath in it all those vertues and powers whose effectes are dayly seene of the seate of the Soule in the bodie and of the principall instrument thereof of the vnion of the bodie and Soule of the diuers degrees of nature and of the excellencie that is in it of the fountaines and bounds of all the powers and vertues of the Soule Chap. 77. A SER. Saint Paul maketh a prayer in the end of his first Epistle to the Thessalonians which agreeth very well both to that matter whereof wee haue alreadie intreated touching the nature as well of the soule as of the body and to that also which wee haue yet to handle concerning the nature creation and immortalitie of the soule Now the very God of peace saith he sanctifie you throughout and I pray God that your whole spirite and soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ Where first he sheweth vs that none but God who onely is holy sanctifieth vs through Iesus Christ his sonne the most Holy and that by the vertue of his holy spirite Moreouer hee teacheth vs that as we are to acknowledge all sanctification alreadie begunne in vs to proceede from God alone so wee must expect from him the accomplishment of that woorke which he hath begunne in vs. For as hee is the beginning so from him must proceede the perfection which comprehendeth all the partes of man Therefore the Apostle heere maketh a diuision of three members placing the spirite first in the second place the soule and in the third the bodie Then he teacheth vs that the entire and absolute sanctification of all these partes of man shall be in the comming of Iesus Christ in which it shall obtaine the last perfection Nowe we vnderstand already sufficiently by our former discourses that man is compounded of two diuers natures namely of a body and of a soule and yet heere wee see that Saint Paul setteth downe three partes and ioyneth the spirite vnto the soule as if they were two diuers and different thinges as well as the soule and the bodie are Therefore wee must searche out the cause of this diuision of man after this manner But before wee enter into this matter it shal be very profitable for vs to refresh our memorie with those things wee haue alreadie intreated of so farre forth as they may serue for the vnderstanding of this and that according to the matter subiect propounded to discourse vpon Wee hearde before howe the bodie is the lodging and instrument of the soule and howe the soule serueth it selfe with all the members thereof and setteth them on worke And as for the Soule albeit there be but one in each seuerall body neuerthelesse that one soule hath diuers faculties powers and vertues which wee also call partes and offices thereof Wherefore as wee saye not that there are so many bodies in one bodie of a man as there is diuersitie of partes members and offices therein but account them all ioyntly together as one and the same bodie euen so wee meane not that there are so manie soules as there are powers and offices in the Soule or according to that varietie of effectes that appeareth in euerie part and member thereof albeeit wee knowe verie well that they are distinguished one from another both in time and place For we perceiue by the effectes thereof that the sight is in the eyes hearing in the eares vnderstanding and cogitation in the braine and the like is to bee sayde of all the other partes and members of the bodie according to the nature and office of euerie one and according to the offices of the Soule in them as wee haue alreadie shewed when wee handeled all the powers thereof particularly Moreouer wee see howe the childe so long as it is in the Mothers wombe differeth almost nothing at all from plantes and after it is borne howe it differeth but a little from brute beastes as else-where it hath beene alreadie declared vnto vs. Neuerthelesse as in euerie bodie there is but one and the same kinde fashion and essentiall forme of nature whereby it commeth to bee that which
yea they haue some sense and perseuerance of the alteration of seasons according as they fall out by the course of the spheres but yet not by any such knowledge and vnderstanding as is in man Nowe sense and knowledge cannot proceede of the power of the elements but is deriued from some higher thing For it is by meanes of a more celestiall power that beastes are distinguished from plants holding more of the excellencie of their Creatour declaring it a great deale more But man hee mounteth vp much higher For hee ascendeth vp aboue all the heauens euen vnto God and to those spirituall natures by meanes of reason and vnderstanding which make his soule capable of heauenly light and wisedome and of diuine inspirations Whereupon it followeth that the originall and birth of the Soule is celestiall And therefore in this diuersitie of the faculties and powers of the soule and life of man wee must note this that the lower kindes of the soule and life are not the Well-springs and fountaines of the highest as if those powers and faculties did first set these latter awoorking or as if the highest did spring of the basest and receiued their vertues from them but they are onelie certaine aydes and degrees of helpe whereby the highest and chiefest descende and ascende So that the Vegetatiue and nourishing life and vertue is not the originall of the sences and sensitiue vertue but onelie a degree by which the facultie of sense is deriued to the bodie and by little and little ascendeth vp to her powers and offices The like may bee sayde of the vnderstanding and of reason in regarde of the sensitiue facultie For euerie sort and kinde of life and euerie power of the soule hath beginning of it selfe and certaine boundes within which it is conteined Wherein we haue to consider a marueilous woorke and prouidence of GOD in that hee hath ioyned and linked togethet in man things that are so diuers For wee take this as graunted that the soule of man is a spirituall nature and not corporall that it is immortall and created for the contemplation of celestiall and eternall things On the other side wee see howe this so excellent and diuine a nature is ioyned to that part and power that is called Vegetatiue and Nourishing which seemeth rather to bee corporall then spirituall to bee more terrestriall then celestiall and to bee as it were the Kitchen of the bodies of liuing creatures and the Store-house and Originall of their generation So that there is no man of any sounde minde who knowing this marueilous coniunction of nature in thinges so diuers and considering that it cannot come to passe by happe-hazard and at aduenture but hee must needes bee rauished with great admiration and acknowledge an admirable prouidence of God the Creator and Lord of nature But they that are instructed in the holie worde and in the doctrine of the Church haue yet a further consideration of these thinges For they knowe well that albeeit this Kitchin of mans bodie shall haue no necessarie vse in the life to come neuerthelesse God hath established this order and woulde haue it thus ioyned to the soule and spirite to the ende that those beginnings of eternall life and of that true and perpetuall wisedome which hee hath put into vs shoulde bee kindled and inflamed in this mortall life For they shall not shine foorth in anie there who haue not heere had some beginnings but haue suffered those to bee cleane extinguished which they haue receiued of GOD. For this cause doeth the voyce of God and of his heauenly doctrine sounde in mens eares and to these endes hath hee ordayned that gouernement which ought to bee amongest them and hath bounde and fortified it with manie bondes and rampires Wherefore wee stande in neede of doctrine of instruction and discipline vnto which things the consideration of mans nature may greatly helpe vs. For there is no science or humane wisedome howe great soeuer it bee that is able to rehearse and comprehende the great profite which this consideration can affoorde to men euen so farre foorth as they may verie well learne and knowe And of this wee may the better bee resolued if we consider well of that which hath alreadie bene handled yea we may the better iudge hereof if wee perfectly vnderstand that diuision of man made by S. Paul and mentioned by vs in this discourse Therefore AMANA proceede you in the residue of this matter giuing vs first to vnderstand what is the nature and offices of those pure animal cleare and bright spirits which we saide were seruiceable to the soule for all kinde of vnderstanding and knowledge Afterwardes you may more easily instruct vs at large and teach vs what difference there is not onely betweenethe soule and the instruments thereof whereby it worketh but also betweene the instruments themselues and their nature and offices and which of them are nearest or remoued farthest from the soule Of the nature and varietie of the animall spirites and how they are onely instruments of the soule and not the soule it selfe of the nature of those bodies wherein the soule may dwell and worke of the difference that is not onely betweene the soule and the instrumenes by which it woorketh but also betweene the instruments themselues and their natures and offices and which of them are neerest or farthest of of the degrees that are in the vnion and coniunction of the soule with the bodie Chap. 78. AMANA It is requisite that workmen should haue instruments answerable to those works which they are to make and if they haue taken in hand but one single and simple worke they neede but one toole fitte for that purpose as to sawe timber there needeth but a sawe But they that are to make many workes or one woorke that is full of varietie stand in need of many instruments as painters ioyners carpenters masons and such like The same may bee saide of the soule and therefore it hath many members in the body that are giuen vnto it as instruments to serue for those woorkes which it hath outwardly to perfourme Moreouer the soule hath humours to preserue and vphold the members and to keepe them alwayes ready for their worke by those meanes which we haue heard already besides it hath vital spirits of which the animall spirites are bred which serue in steade of a light to garde and conduct it in the actions both of the external and the internall senses And as there is great force in a toole or instrument to cause a good or euil worke so is there in the humors spirites and members of the bodie whereby we are made fitte to exercise and to execute all actions whether they concerne life and sense knowledge and vnderstanding or will and affections For it fareth in this matter as it doeth in the disposition of the aire which the thicker and more obscure it is the lesse cleare will the light
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
propertie like a busie woorkeman to bee in the bodie hauing all her instrumentes therein Nowe when a woorkeman woorketh with his tooles hee must haue within himselfe the vertue and skill to doe that which hee doeth because it is not in the instrumentes whereby he worketh For albeit they be appropriated and fitted to the woorke that is wrought yet of themselues they can doe nothing at all except they bee set on woorke by the woorkeman because they haue not in them any vertue to woorke But this power and facultie is onelie in the woorkeman to whome it belongeth to perfect his woorke So if the vertue of woorking were not in the soule it coulde woorke no more with instrumentes then without Therefore albeit it seemeth that the natural heate the humors and the spirits woorke in the body and effect something therein yet wee must knowe that they doe nothing there of themselues but that they receiue of the soule whatsoeuer they haue As when a Paynter draweth a picture his pensill and colours haue it not of themselues to doe that which is done by them but of the Painter The soule then is the Woorkeman that worketh receiuing her vertue and facultie of working not from without but euen in the selfe-same bodie in which it is Therefore to speake properly we may say that shee dwelleth in the bodie because shee abideth therein as in her house with all her implements and houshold instruments so that shee must needes haue the bodie appropriated and made fitte vnto her nature For euery soule cannot be indifferently ioyned to euery forme and figure of a bodie to exercise and execute therein the woorkes of life but it must woorke by that order of nature and according to those lawes which the Creator of all things hath ordained from the beginning of the world Whereupon wee may note that if wee had no other reason but the consideration heereof against the Pythagoricall transmigration of soules from one bodie to another it were sufficient to make knowne the greatnesse of this foppery and what error there is in that opinion For if it were so there would be no difference betwixt the soules of men of beastes and of plants neither shoulde there bee any proprietie and aptnesse of bodie and instruments more to one soule then to another Whereupon all nature touching this poynt and order appoynted by God heerein shoulde bee confounded and ouerthrowen But to returne to our matter forasmuch as the temperature of liquors humors and qualities vnder which I also comprehend the spirites is most inward and profound aswell in the body as in the workmanshippe of nature it is vndoubtedly the fittest instrument the soule hath and such a one as is neerest linked by agreement and coniunction with the workman that vseth the same Insomuch that if the soule want this instrument it departeth away and if the soule bee gone and so bee wanting to it then must it also necessarily fayle presently although the members abide yet after the departure of the soule For the confirmation and strengthening of the members both internall and externall is separated farther from the Soule but the mixture of the humours and spirite that is in the members is more neere and more inwarde True it is that the humours and qualities are instrumentes of the soule as well as the members but the humours are such instrumentes as set the rest on woorking I meane the members yea by meanes of them the soule vseth the members Wherefore if the humours fayle the members are verie vnprofitable as it appeareth in them that are drie or puffed vp or taken with the palsie or oppressed with any other maladie For the members are fitte instruments for outwarde vses and excercise but the temperature and mixture of the humours and spirites is ordained to preserue such instruments to the end they might alwayes bee apt and readie to doe their dueties Therefore the humours and qualities are in perpetuall motion but the members are not For the humours must alwayes keepe the members in a readinesse to woorke if neede require Nowe in the consideration of all these things wee see wonderful degrees in the vnion and coniunction that is betweene the bodie and the soule and the instruments which it vseth in the bodie For as all the elements haue their combinations and are linked together according to that agreement of nature which they haue one with another euery one in his degree from heauen downe to the earth and so likewise all the humors and qualities of all things euen so is it with the soule and bodie and with those instruments and meanes whereby they are ioyned and knitte together euery one in his degree according as their natures are more or lesse corporall or spirituall terrestriall or celestiall For as the vitall and animall spirites approch neerest to the nature of the soule secondly the humours come neerest to the nature of the spirites thirdly the members next to the humours so all of them keepe their ranke and order in their degrees and in that coniunction which the bodie and soule haue together as also the instruments whereby the soule woorketh in the bodie whether wee consider them either in ascending vpwarde from the lowest to the highest or els in descending from the highest to the lowest as wee consider the vnion and coniunction that is betwixt all the elements from the earth to the heauens and from the heauens to the earth Whereby wee dayly see more and more the great marueiles of God and by what meanes and arte hee ioyneth the heauens with the earth and bodily natures with spirituall This beeing thus wee are to learne that all the instruments of the soule are prepared for it in the bodie as it were for a Woorkeman that is to doe some woorke and that there is none but the soule that doeth vse them So that it is verie euident that the soule is the perfection of this aptnesse of the bodie and that there is great agreement betweene the soule and the bodie and betweene all the partes and faculties of both Forasmuch then as there is such a coniunction and that GOD hath created them both to bee glorified in them Saint Paul hath good cause to pray for sanctification in them both to the ende that God might be serued and honoured and that both of them might be glorified in the day of the Lorde But that our speech may yet bee better vnderstoode wee must consider in what signification the names of soule spirite and heart are commonly taken namely in the holy Scriptures and howe wee may and ought to vse them This will helpe vs greatly to attaine to the knowledge of the nature and immortalitie of the soule wherein wee are to bee instructed before wee dissolue our present assemblie Teach vs therefore ARAM what diuisions the scripture maketh of the whole man aswell in regarde of the soule as of the bodie and in what significations the names
that ye henceforth walke not as other Gentiles walke in vanitie of their minde hauing their cogitation darkened and beeing strangers from the life of God through the ignorance that is in them because of the hardnes of their heart We see here that in the first place he putteth the mind by which he meaneth vnderstanding and reason which is the principal faculty and power of the soule that which is so much magnified by the Philosophers that it is called of thē the Queene Damé Mistres Neuertheles S. Paul testifieth clearely that all of it is vanity without Christ so that a man may well iudge what wee are to esteeme of the rest that is in man Therefore also wee see howe from the minde hee commeth to the thought whereby hee comprehendeth both imagination and memory and all the faculties and powers of the internall senses which he testifieth to be shadowed with darkenesse so that there is no heauenly light at all therein without Iesus Christ who is the light of the world For which cause also he affirmeth that they are estranged from the life of God that is to say from that life by which he liueth in his and which he commaundeth and approoueth Afterward hee referreth the cause thereof to their ignorance which he ioyneth with darknesse and with the thought obscured thereby Finally hee commeth to the will and affections which he comprehendeth vnder the name of heart to whose hardnesse hee referreth their ignorance as to the fountaine thereof For by reason that through their malice and contumacie they reiect the light of God that is offered to their hearts and mindes they blinde themselues by the iust iudgement of God by which also they are made blinde as they iustly deserue seeing they loue darkenesse more then light and lying more then the trueth Now when al these faculties of the soule are reformed with the body according as we haue already declared then is man come to that entire sanctification of which Saint Paul speaketh in the place before alleadged which is requisite for the true children and seruantes of God But it seemeth that in all these diuisions and distinctions of the faculties and powers of the soule rehersed out of the Scriptures there is not one of them wherein any mention is made of the naturall powers by which the soule giueth life and nourishment to the body notwithstanding that this office also is assigned vnto it as well as the rest Heereof three reasons may be rendered The first is that the word of GOD maketh expresse mention of the chiefe faculties and powers which most properly belong to the nature of the soule and are giuen vnto it more specially to knowe and honour God by and which appertaine not onely to this life but also to the other The second is because these naturall powers may bee comprehended vnder the vitall and vnder the seate of the affections by reason of that communication which they haue both with the spirites and with the humours vsed by the soule in the body not onely to nourish it and preserue life in it but also to serue for all other things spoken of before The third reason is that forasmuch as these naturall powers are more terrestriall then celestiall and more corporall then spirituall and the vse and profite of them endeth with this humane life we may comprehend them vnder the name of body as things more neerely ioyned to it for the vse of this life and of which it shall haue no neede after this life when it shall bee made incorruptible and immortall And because this power of the soule appeareth more in this life then any of the rest therefore it is better knowen For this cause the name of soule is oftentimes taken not onely for this naturall power which wee call Vegetatiue and Nutritiue but also for the life it selfe and for all the commodities and desires thereof yea for the whole estate of life We may call to minde what wee heard before of the soule which is in the blood And when Reuben sayde to his brethren that woulde haue slaine Ioseph Let vs not strike his soule it is as much as if hee had saide Let vs not kill the soule Nowe it is certaine that the soule can neither bee slaine nor striken therefore by the soule hee meaneth the life And so his speech was all one as if hee had sayde Let vs not take his life from him as himselfe declareth it by and by after in the verse following where hee sayeth Shead not blood Also when Moses speaketh of the Lawe that requireth punishment like to the euill committed as hee sayeth Eye for eye tooth for tooth hand for hand and foote for foote so hee sayeth Soule for soule that is life for life And to seeke the soule of one in many places of Scripture signifieth to lye in waite for the life and to pursue it vnto death as it is written of the enemies of Ieremy and of Herod against Christ Iesus There are infinit such like places both in the olde and newe Testament in which the soule is taken for this corporall and naturall life Nowe because the soule giueth life by meanes of the stomach belly and other members and instruments of nourishment of which wee haue spoken before therefore it is often taken for them also as when Esay sayeth Therefore Hell that is to say the graue hath enlarged his soule and hath opened his mouth without measure and their glorie and their multitude and their pompe and hee that reioyceth among them shall descend into it The Prophet propoundeth heere the graue as a great and horrible monster that hath a throate with a stomach and belly as it were a deepe gulfe and bottomlesse pit to swallowe vp and to consume all And therefore as hee sayeth that hee hath opened his throate or mouth so hee sayeth that hee hath enlarged his soule that is to say his stomach and belly that it may bee more capable to receiue greater store of meate The same Prophet in an other place meaning to set downe the vaine hope that shall deceiue them that band themselues and enterprise any thing against the people of GOD and that looke for aide and deliueraunce from any other besides him sayeth that They are like to an hungry man who dreameth that hee eateth but when hee awaketh his soule is emptie or to a thirstie man who dreameth that hee is drinking but when hee awaketh beholde hee is faint and his soule longeth Which is as much as if hee had sayde that such a one supposing hee hath well eaten and well drunke findeth his stomach and his belly emptie and is still as hungrie and thirstie as hee was before Also when Ieremy saieth I haue satiate the weary soule and haue replenished euery languishing soule it is certaine that by the soule he meaneth the members and instruments of nourishment with the bodie that receiueth it and the life
tenth dayes worke THE ELEVENTH dayes worke Whether the soule of man is engendred with the body and of the same substance that the body is of or whether it be created by it selfe and of another substance whether it be needfull for vs to know what the soule is and what is the essence thereof or onely to know of what qualitie it is with the workes and effects thereof Chap. 81. ASER I am of opinion that in discoursing philosophically concerning the knowledge of the soule we ought to practise that which Socrates saide being tired with the consideration of the nature of things namely to bee very carefull lest it happen to vs as it doeth to them that are busie beholders of the Sunne eclipsed whose sight is dazeled thereby except they beholde the image thereof in water or in some such like thing For euen the Spirite that is wholly giuen to the vnderstanding of it selfe is often as it were amazed and carried farre out of the way of true contemplation vnlesse it knowe howe to consider it selfe in the glasse of all brightnesse layed open in the sacred worde of GOD and not stay altogether in the discourses of naturall Philosophie and humane reason which many times blinde euen the sharpest wittes of men True it is that wee haue many things in Nature that affoorde vs euident testimonies of the creation nature and immortalitie of the soule which haue greatly mooued not onely those Philosophers that haue borne greatest reuerence to GOD and acknowledged him to bee the Creatour of all things but euen those also that were most prophane and made the greatest Idole of Nature Neuerthelesse the knowledge of so high and difficult a matter coulde neuer bee perfectly comprehended but of them onely that haue heard the doctrine of the Spirite of GOD and haue receiued the testimonies of his worde as certaine demonstrations of those thinges which the sense of man is not able to conceiue For in deede wee can not pronounce anie thing certaine of so high a nature as is that of the soule except it bee by his testimonie who hath created it and who onelie knoweth it as the workeman knoweth his worke Yet wee ought not to contemne naturall reasons founde out by the learneder sorte which are as it were beames of that true light but rather diligently consider of them as helpes that may greatly further vs in the vnderstanding of that wee seeke and serue for the confounding of so many Atheists as impudently dare to deny the immortalitie of the soule and that iudgement of God which shall be to the euerlasting happinesse and ioy of the good and to the perpetuall griefe and torment of the wicked Nowe albeit the soule of man hath no partes nor members into which it may bee diuided as the body may neuerthelesse in the sequele of our discourses concerning the Anatomy of the body wee haue also made as it were an Anatomy of the soule in regarde of her faculties powers and offices whereby wee may attaine to some good measure of knowledge touching the nature thereof and of the difference that is betweene it and the soules of all other creatures that haue soule and life But there remaine yet very great difficulties concerning the creation and substance thereof vpon which points it shal be very profitable for vs to be well resolued Wee knowe well enough by that which wee heard before that the soule of man can not bee of any corporall nature or compounded of any corruptible nature as the body is For if it were so then must it necessarily bee mortall as the body is and be farre from doing that which it doeth Besides it woulde followe thereupon that the soule of man differed in nothing from the soule of beastes But wee knowe by the effectes of it that there is great difference betweene them yea greater then betweene heauen and earth which being so it followeth well that it is not engendered with the body of the same substance with it and that the substaunce of the soule is not deriued from the same seede Againe if the soule bee created of some other substance and not begotten with the body of any humane seede a man may aske from whence then commeth that pollution that is in it through sinne whereby the whole race of mankinde is corrupted and what power Originall sinne ought to haue ouer it For if GOD daylie createth soules for those humane bodies that come into the worlde continually as wee doe beleeue and that to place and lodge them in those bodies euen from the wombe surely hee createth them no otherwise then hee did all other creatures which hee created good Whereupon it followeth that hee created not soules corrupted and infected with sinne but pure and sound as those were of our first Parents before sinne entred into the worlde Neuerthelesse wee see that the chiefe corruption and infection in man through sinne is in the soule For if the soule were not infected the body shoulde not bee stained therewith as that which is but the lodging and instrument of the soule and as it were the seruant thereof Wherefore when the soule is cleane and pure the whole man both bodie and soule is altogether pure but when that is defiled all is defiled From whence then will some man say doeth the soule receiue this infection of sinne wherewith shee is polluted after her creation Hath she it of her selfe or of the body after shee is lodged therein and of the corruption of that seede of which the body is begotten These are very profound questions and woonderfull difficult about which many great Diuines haue troubled themselues a long time But the wiser sort enquire soberly into them so as they giue euident testimony of that modesty wherewith they seeke after the vnderstanding of the great secreats of God rather then make profession that they haue found them out Others there are who one while with coniectures according to their fancie an other while with reasons drawne from the nature of things set downe for a certaine trueth whatsoeuer commeth into their minde Nowe then being to heare what reasons can be alleadged wee will omit and passe ouer as well them that walke wholy in the darkenesse of ignorance as those that will not goe faire and softly and as it were feeling with the hand but runne on swiftly whither they please without feare of downefalles Wee wil take a middle course neither too high nor too lowe keeping our selues within the limites of the worde of trueth which teacheth vs that wee incurre originall sinne because wee are all the children of Adam to whome and to whose posteritie God gaue originall iustice which made man obedient to God and the body subiect to reason But it was giuen him with this condition that if he kept not the commandement of God both he and his posterie shoulde bee depriued of that gift and priuiledge euen as if some nobleman hauing committed treason shoulde
be disgraded from the title of Nobilitie both hee and his children This depriuation of gifts bestowed vpon man by God of which wee shoulde haue beene the Inheritours but for the sinne of our first Parents is called by the Diuines Originall sinne To proceede then with our former matter first I say that in my minde it is not so necessarily required of vs to knowe what the soule is or what is the essence and substance thereof as to knowe of what qualitie it is and what are the actions and woorkes of it And that this is so wee may iudge by that bountifulnesse which GOD the Lorde of nature vseth towardes vs and which hee manifesteth vnto vs on euery side by manifolde signes and testimonies For whatsoeuer is expedient for vs the same hee propoundeth vnto vs both very abundantly and with such facilitie that wee may easily finde it out and bring it into vse Wherefore wee can haue no more euident token that a thing is not profitable or not very necessary for vs then this that it is rare farre off and hidde from vs yea very hard to finde out and to attaine to the vse of it So that when wee are admonished to knowe our selues we must not referre this to the knowledge of the essence of the soule which wee are not able to knowe or comprehend but to the knowledge of the effectes and woorkes of it thereby to knowe howe to frame our manners and our whole life to the ende that chasing vice away we might followe after vertue And this by the grace of Christ Iesus will leade vs to that life in which wee shall bee perfectly wise and good and liue immortall and blessed with GOD for euermore Then as wee shall see the Creatour of all things face to face who otherwise is incomprehensible vnto vs so wee shall knowe our selues perfectly in him True it is if wee vnderstand well the principall cause that is taught vs in his worde why hee created man after his image and likenesse and gaue him an immortall soule partaker of vnderstanding and reason wee shall bee well instructed in that point wee desire to knowe touching the nature of the soule So that although wee can not throughly knowe or define what is the essence or substance thereof neuerthelesse seeing it was created of GOD that being ioyned vnto him it might haue eternall happinesse wee must needes say that it is a substance in some sort capable of the diuine nature and that may bee ioyned therewith For being indued with the knowledge of the diuinitie the loue of the same is bredde within it by which loue the soule is so ioyned vnto GOD that it is indued with perpetuall happinesse And thus wee may say that the soule of man is a spirit that giueth life to the body whereunto it is ioyned and which is capable of the knowledge of GOD to loue him as being meete to be vnited vnto him through loue to eternall felicitie But let vs consider the diuersitie of opinions of the best learned as well vpon this matter as vpon the doubts mentioned by vs in our speech For the first there are many who thinke that wee take our generation and birth of our fathers and mothers not onely in regard of our bodies but also of our soules and that soules are produced of soules as bodies are begotten of bodies being ledde by the reasons before spoken of For they can not conceiue howe originall sinne which is the pollution of our nature that before was good and pure by reason of the hereditary corruption of the first father of men can bee deriued from Adam to all his successours and from father to sonne if the soules of children take not their originall from the soules of their Parents as the bodies do of their bodies considering that the soule is the chiefe subiect of originall sinne and of all the rest that proceede from it as riuers issue from their fountaine Wherefore as wee set Adam before our eyes for the first stocke or roote of all mankinde in regarde of mens bodies that haue all their beginning from him so these men doe the like with his soule and the soules of all other men as if soules were deriued from soules and bodies from bodies And in deede at the first blush a man might thinke that Christ Iesus was of this minde when hee saide That which is borne of the flesh is flesh and that which is borne of the spirite is spirite if it bee so that the name of flesh in that place ought to be taken for the whole man comprehending vnder it the body soule and spirite and whatsoeuer excellent thing is in man being considered in his corrupt nature as the worde flesh is commonly taken in the holy Scriptures when it is opposed to the spirite or to God And for this cause many do not take this worde flesh so largely neither in this place nor in any other like to this as if the spirite of man and the chiefe power of his soule were comprehended therein but they restraine it to that part which they call sensuall vnder which they vnderstand not onely the body of man but also those powers of the soule which we haue common with beasts Therefore they doubt not to say that the soule which is called Vegetatiue and sensitiue like to that of plants and beasts is produced of the same seede that the body is and that it is aswel contained in the seede as the matter and nature of which the body is compounded Whereupon it would follow that in this respect there is no difference betwixt the soule of man and the soule of beasts and plants They say well that euery liuing creature hath but one onely soule albeit there be diuers powers thereof in certaine creatures in some more in some lesse Hereof it is that they call that of plants by a more speciall name Vegetatiue because it hath but this vertue and office only of which it taketh the name And albeit the soule of beasts hath the same vertue also yet they call it not by the same name but onely sensitiue vnder which they place the vegetatiue soule that is in plants as a power and propertie thereof So likewise although the soule of man hath both these together yet they call it not either vegetatiue or sensitiue but onely reasonable vnder which they place the vegetatiue and sensitiue soule that is in beasts for powers and properties thereof as before I said they placed the vegetatiue vnder the sensitiue But I woulde very gladly AMANA bee instructed in that which thou canst deliuer very well to this purpose following this excellent matter which will serue greatly to cause vs more specially to vnderstand the nature and immortalitie of the soule the chiefe obiect whereat we aime Whether there be any thing mortall in the soule of man of the distinction betweene the soule and the powers of it of the opinions of Philosophers
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
and motion that are therein are inflamed by this vital spirite and not by any other means whatsoeuer whether it be the blood or the flesh And yet this spirite is as well of a corporall and bodily matter as all the rest of which the body is compounded so that it hath his originall of the selfe-same elements from whence that matter is deriued out of which it springeth But of such inquisitours I woulde likewise demaund from whence the heauens the Sunne and Moone with the other planets and starres haue their motion their light and properties It is very certaine they can yeeld mee no other true cause but that God hath created them of that nature that hee hath so framed them and that hee alwayes preserueth them such by the diuine vertue and power of his prouidence So I say to them that wee ought not to searche for any other cause or reason of that we mentioned before or goe any further or mount higher in the inquisition thereof But forasmuch as that which wee haue nowe deliuered of the nature and matter of the Soule is proper to that Sensitiue and Sensuall soule which wee attribute to beastes we must come more particularly to that that is proper to men which wee call the reasonable soule This is that matter and poynt about which the greatest and most ingenious wittes haue most laboured and disputed from time to time For they that affirmed the soule of man to bee no other thing then the Vitall and Animall spirites by means of which the body receiueth life or the temperature and temperament of the humours and matter of which the bodie is compounded these men put no difference betweene the soule of beastes and the soule of men And as for them that take it to bee the breath or a fire of which the naturall heate proceedeth they iumpe in opinion with the former who place it in the Vitall spirites And they that say it is in the harmonie of the whole bodie are of the same minde with them that place it in the temperament So that according to the opinion of all these the soule of man is nothing els but naturall heate or els the Vitall spirite that is in the blood as the Physicions commonly take it whose consideration reacheth not farther then to that they can comprehend by their naturall reason following therein Hippocrates who agreeable to this opinion saieth that the soule is daily engendered after that manner which wee haue alreadie declared But they that more diligently looke into the properties and excellent giftes wherewith the reasonable soule is endued know assuredly by their naturall reason that these opinions are very vnworthy the noble excellencie thereof and that they are of no force in regarde thereof For they iudge very well that the vnderstanding and reason with the discourses thereof that the iudgement and such memory as it hath that the discerning of good and euill of thinges honest and dishonest of vertues and vices with the knowledge of humane and diuine thinges whereof it is partaker are woorkes and actions which cannot proceede from such matter as the elements are as we haue touched else-where Whereupon it followeth that it is some other thing then the Vitall spirite or the temperament of the bodie and that it is of a farre differing nature from that of beasts which consisteth in these thinges And by the same reason also they conclude that if the soule of man were of any such matter as to be the Vitall spirite or the temperament of the bodie it would follow that it were mortall like to the bodie and that nothing shoulde remaine of it after the death thereof Which thing they finde to be too much contrarie vnto that which a man may iudge of the nature and substance of the soule by those effectes of it that were euen nowe mentioned which effectes are such as cannot agree to a corruptible and mortall nature nor to any other then to a celestiall and immortall nature like to that of the Angels aud blessed spirits which are endued with such vertues But I desire to heare thee ARAM vpon the things now spoken of that thou maiest goe on with the matter of our discourses Of the opinion of Galen of Platâ— and of Aristotle touching the substance and nature of mans soule of the opinion of Occam touching the Vegetatine and Sensitiue power thereof and of the distinction of soules he maketh in man of the sentence of the Platonists and of Origen touching the creation birth and nature of the soule of the coniunction of the Soule with the bodie and the estate thereof in the same Chap. 83. ARAM. The Ancients speaking of man often call him a great miracle and indeede the more wee bend our mindes to consider of it the more marueilous weshal find it to be Insomuch as in the particular contemplation of the soule which is truely man I woulde gladly aske whether it were better either to discourse Philosophically of this matter hauing store of argument or by way of admiration to crie out with S. Paul O the deepenes of the riches both of the wisedom and knowledge of God! Neuerthelesse being drawen on with the same desire that hath hitherto pricked vs forward to search out and to be instructed in the trueth according to my knowledge I will goe forward ARAM with thy speech For the causes then alleged by thee out of them that consider more diligently the properties excellent gifts of the soule although Galen who otherwise was a prophane man in respect of the knowledge of God and an idolatrous worshipper of nature durst not boldly determine what the reasonable soule was yet as for that which is commonly called the vegetatiue or nourishing and the sensitiue or sensuall soule he feareth not boldly to affirme that it is no other thing then either the naturall and vitall spirits or the temperament But as for the reasonable soule he leaueth it in doubt whether it be of a bodilie nature or of some other that is not corporall and which subsisteth by it selfe being seperated from the bodie Neither doth he conclude any other thing but that it is either a shining substance and an ethereall body that is to say of a more pure and celestiall nature then any of the elements or els that it is of a nature that is not corporall but yet hath this body by which he meaneth the animal spirit to be as a chariot to carie it Plato before him sayd that soules were litle portions taken from the substance of the celestiall fires and hee maketh three parts of a mans soule diuiding them according to the principall parts of the body and those instruments which they haue in the same Which diuision is vnderstood of some as if he made so many sorts of soules as we haue shewed that there are principall powers and offices which haue their seuerall seats and places assigned vnto them in the body Therefore Galen
mainteineth that the vegetatiue and sensitiue soule is no other thing then the temperament of the liuer and of the heart which are assigned to be the seats and chiefe instruments of the nourishing and vitall power and vertue And as for the animall or reasonable power whose seat is commonly placed in the braine we haue alreadie shewed his opinion Now of this part there are many euen of them who greatly magnifie it that are not yet well resolued whether they ought to take it for the animal spirit or for the temperament or for an incorporeall nature that commeth elswhere then from the body Aristotle he calleth the soule by a new Greeke name that signifieth asmuch as a perpetuall motion and sayth that it proceedeth from a fift nature and beginning which he calleth Heauen But he speaketh not so plainly that a man may iudge by his words what he thinketh of the reasonable soule in man whether it be mortall or immortall Neuerthelesse he confesseth that there is great difference betweene that power of the soule which we call more specially by the name of spirite and betweene the other twaine which he calleth the Nutritiue and Sensitiue powers For he vseth this worde Powers and affirmeth that these two first proceede onely from the bodie and are bredde there and that the Vegetatiue soule and power is more in the seede and burden then the Sensitiue But as for the third hee saieth plainely that it onely commeth from without els-where and that this onely is diuine not communicating her action with any corporall action Thus we see sufficient agreement betweene the Philosophers and the Phisitions concerning the Vegetatiue and Sensitiue soule or power but there is not so good accord about the reasonable soule and power Yea many great Diuines Doctors agree with them in the two first points For this cause Occam saith plainly that there are two distinct soules in man the one reasonable the other sensuall the reason is because it is manifest that the Sensitiue soule hath no actions but instrumentall that is to say by meanes of those instruments whereby shee exerciseth her actions and from which she hath them Whereupon he concludeth that this sensuall soule seemeth to haue her originall and generation from the seede and that it is either the temperament or some facultie and power in the bodie He confirmeth this opinion by another argument taken from the contrarie appetites and desires of the reasonable and sensuall soule out of which he draweth this conclusion That it is very likely that these are two distinct substances because it seemeth inconuenient in one and the same nature not diuided or distinguished to place appetites so wholly contrary each to other Hee addeth farther that it is a thing very agreeable to nature that euery liuing creature shoulde beget his like therefore man begetteth man like himselfe at leastwise in respect of the Sensitiue soule if not of the reasonable soule Whereupon it followeth that the Vegetatiue and Sensitiue soule proceede from the nature of the seede The Platonicall Philosophers were of opinion that soules were bred in heauen and were taken out of the diuine nature as a portion thereof and that there they were instructed and adorned with sundry sciences with knowledge and vertue and that afterwarde beeing giuen of God they descended from thence into the bodies of men as into stinking filthy and contagious prisons Whereof it followed that through the infection of these prisons they were corrupted by euill affections as it were with the filthinesse of them So that they forgate all those gifts and celestial vertues where with they had been endued and adorned in their first birth and which they had brought with them And being thus detained as prisoners in this darke and filthy prison they could no more vse all those goodly gifts but onely so farre foorth as they were taught and instructed againe by doctrine which in respect of them may be compared to a light brought to prisoners kept in a darke dungeon to light refresh them For this cause those that were of this opinion affirmed that the knowledge of men is but a remembrance and calling againe to minde of that which their soules had learned and did know in heauen at their first birth before they entred into their bodies according as we heard euen now For being descended into this base and obscure prison and hauing forgotten that which they knew their memories are rubbed vp by doctrine and instruction bestowed vpon them which kindleth againe these celestiall sparkles of their mind and portions of the diuine fire by inflaming them and causing them to burne that were almost vtterly quenched Wherupon like Philosophers they conclude that soules so infected by descending and entring into their bodies cannot returne againe nor be receiued into heauen and into the place assigned for the blessed spirits vnlesse they returne pure and cleane decked with the selfe-same ornaments wherwith they were adorned at their first birth And this they say may bee wrought by good instruction by vertue by good workes or otherwise they say they haue sundry purgings being separated from their bodies Some diuines among the Grecians haue followed at least wise in some part the opinion of these philosophers by name Origen of whom S. August thus writeth But we may marueile much more that some beleeuing with vs that there is but one only beginning of all things that no nature which is not God can haue any being but from the Creator neuertheles would not beleue rightly and simply this point of the creation of the world that is so good and simple namely that God creating all those good thinges that were after him although they were not the same that God is notwithstanding they were al good But they say that the soules not being parts of God but made of God sinned in departing from the Lorde and so by sundrie degrees according to to the diuersitie of sinnes from the heauens vnto the earth haue merited sundry sortes of bodies to be as it were their chaines and fetters This say they is the world and this was the cause of making the worlde not to the ende that the good things might be created but that euill things might be stayed and repressed Of this opinion is Origen who is worthily to be blamed These are the very wordes of this great Doctor of the Church And by that which followeth in the same place hee plainely confuteth Origens errour who in his first booke of Beginnings writeth that things without bodies were first made of God and that amongst spirituall things our spirites or mindes were also created which declining from their estate and dignitie were made or named soules of which the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as it were to grow colde and to decline from a better and more diuine estate beeing so called because it seemeth that the spirite or mind is waxen cold fallen
from this natural and diuine heate Therfore the soule lieth now in this estate and condition but when it is repaired amended it shal returne againe to the condition of a spirite or mind Which being so it seemeth that the departing and declining of the soule is not alike in all but is turned either more or lesse in the soule and that some spirites or mindes doe yet retaine somewhat of their first vigour other some either nothing at all or very litle These soules by reason of many defects of the spirit stood in need of more grosse and solide bodies so that for their sakes this visible world was made created so great that it might containe all those soules which were appointed to bee exercised therein And forasmuch as all of them did not depart alike from goodnes the Creator of all things tooke vnto himselfe certaine seedes and causes of varietie to the ende that according to the diuersity of sinnes he might make the worlde variable and diuers This is Origens sentence concerning soules which self-same opinion we may reade also in Saint Hierome writing to Anitus whereby wee may see howe this opinion agreeth in part with that of the Platonists For the greatest disagreement betweene them consisteth heerein that these Philosophers attributed the cause of the infection of soules to the bodies into which they were sent frrom heauen And Origen with many that followed him supposed that the soules were sent into bodies as prisoners to bee punished for their offences committed in heauen From such fancies haue issued so many dreames about soules as are to be read in infinite writings But doe thou ACHITOB take occasion hereupon to continue our discourses Of the opinion of the Platonists and some others touching the substance of mens soules in what sence not onely the Poets and Heathen Philosophers but also S. Paul haue saide that men were the generation and Image of God of their errour that say that soules are of the very substance of God of the transmigration of soules according to the opinion of the same Philosophers Chap. 84. ACHITOB. It is woonderfull to consider howe harde a matter it is to finde out the trueth of such thinges as are commonly disputed of because notwithstanding any solution or answere that is made yet still some doubt may arise in our mindes insomuch as there is no poynt howe doubtfull soeuer it bee but that a man may alleage likelihood both with it and against it But this commeth to passe especially in matters of greatest reache the difficultie of which is so much the harder to be defined as the true knowledge thereof is more necessary for vs. Those men therefore are happie who are assured of that which they beleeue by certaine testimonies cut of the worde of trueth especially when the question is concerning the soule which is the instrument of God whereby he worketh in vs and lifteth vs vp to the contemplation of his diuinitie Nowe my companions by your three former discourses wee may gather both what agreement and what difference there is amongest those whome you haue mentioned touching their opinions as well in regarde of the birth of soules as of their distinction diuision and corruption For they agree herein that they are not engendred with the body neither of the same seede and matter at leastwise the reasonable soule but say that it is of a celestiall diuine and immortall nature But herein they disagree in respect of the nature of the matter and about the time creation and birth of the soule and also in regard of the meanes by which it is defiled and infected with sinne The Platonists affirme that the soule is so extracted out of the diuine nature that it is a part and portion thereof Which thing cannot agree with the nature of God because it would folow therupon that it were not one but might be diuided into diuers parts and that those partes of which the soules should be created might be subiect to the pollution of sinne a thing too contrary to the nature of God Or else they must say that there is but one soule in all and through all and that God is this soule And this were to fâ—l into their opinion who said that God was the soule of the world and that the worlde was his bodie which is farre from the trueth For if it were so then must God bee mortall and corruptible in respect of his body and that still one part or other should be corrupted as we see corporall things daily to corrupt On the other side God should not then be infinit and incomprehensible as he is neither is it the worlde that comprehendeth and containeth him but it is he who comprehendeth containeth the world Wherfore neither is the world God neither is God the world but the Creator thereof and he by whome it is and doeth consist So that forasmuch as all these opinions are very strange and vnwoorthie the diuine nature they deserue not that we should stay any longer in them as they that ouerthrowe themselues But I knowe well that some would haue that place alleged out of the Poet by Saint Paul to serue their fantasticall opinion where it is said that We are the linage and generation of God For Saint Paul doeth not alleage it onely as an opinion of an Heathen Poet but doeth also approoue and confirme the same taking his argument from thence that our soule beeing of a spirituall and diuine nature wee ought to make the same account of God whose linage and generation wee are Nowe albeeit the Apostle speaketh thus yet his meaning is not that the soules of men are of the verie substaunce and essence of God as wee say that the Father the Sonne and the holy Ghost are one and the same essence and substance in the the vnitie of God beeing distinguished and not diuided into three persons Neither doeth he meane that the soules are engendred of the proper essence and substance of God or that they proceede from it as wee say that the sonne is begotten of the Father and that the holy spirite proceedeth from the Father and the Sonne according as it is testified vnto vs in the holy Scriptures But hee woulde haue vs learne that the soule of man is of another nature and substance not onely then the bodie of man is but also then the soule of beastes and that the nature and substance thereof is celestiall and diuine not because it is drawen from the very substance and essence of God but by reason of that difference which is betweene the soule of man and the bodies and soules of beastes and also in regard of that agreement which is betweene it and the diuine nature both because of the immortalitie of the soule as because it approcheth more neere to the nature of God then of any other creature except the Angels whome wee say also are of a diuine nature and celestiall for the like
bodie into another vntill such time as it hath done and finished whatsoeuer can bee done in the worlde whether good or euill accounting both euill deedes and good deeds vices as well as vertues to bee a kinde of penance and purgation of soules Besides these Heretikes affirmed as the Libertines their successours doe the like in our dayes that there was no sinne but onely in the opinion and fancie of men and that it is but a conceipt in their minde that breedeth this opinion Nowe when I thinke vpon this manner of regeneration and passage of the soule from one bodie to another I muse howe it is possible that euer any men especially those that are taken for such great Philosophers should fall into such foppery and aboue all how Plato shoulde bee of that opinion who is by them surnamed The diuine For first of all we haue alreadie learned by our discourses of the nature both of body and soule that the soule cannot dwell nor exercise her offices in any other then in the bodie of a man seeing that is the true forme and perfection of man and of that kinde without which hee cannot bee man Wee may say the same of the soule of beastes and of plants For if euery creature had not his proper forme and some thing in which the perfection of it consisteth without which it cannot bee that which it is and by which it differeth in kinde from other creatures there woulde bee a woonderfull confusion throughout all nature yea the whole order thereof woulde bee ouerturned For all kindes of nature shoulde bee confounded together neither shoulde there be anie one kinde certaine and distinct which thing is contrary to all naturall reason and to all order appointed by God Therefore it is a very hard matter to beleeue that euer any man of a sounde minde and good iudgement would admitte of such a fantasticall opinion But wee may learne of thee ASER in proceeding with the matter of our discourse what thou hast learned of skilfull men concerning this that Plato hath written of transmigration of soules The chiefe causes as learned men thinke that mooued Pythagoras and Plato to broache the transmigration of soules and transformation of bodies the ancient opinion of the Iewes touching the same thing Chap. 85. ASER. The worlde was neuer without certaine wittie men that boasted they coulde answere vpon a sodaine to any thing that shoulde be demaunded of them And there haue beene alwayes some others that in euery controuersie and disputation mainteyned one while this part and by and by the contrary which hath giuen occasion as I thinke to certaine of the auncient Philosophers to beleeue that a man can know nothing perfectly and that no man ought certainely to determine any thing otherwise then vpon his bare and simple opinion But in my minde this consideration will finde but fewe defenders nowe adayes except it bee amongst the ignoraunt who leauing all search of things liue onely at all aduenture or else amongest them that beleeue euery thing that is tolde them and are ledde with euerie sentence which they heare of others without any further inquirie made of the reason thereof Nowe as we would bee loath to perish with the ignoraunt so wee must beware that wee commit not our selues and our beleefe so easily to the daunger of other mens errours And in deede oftentimes wee iudge not aright of their meaning namely when the question is concerning the sense of their writing As I purpose to let you see my companions in that which hath beene alreadie spoken of Plato I haue learned of manie skilfull men that Pythagoras and Plato neuer beleeued that transmigration of soules into manie bodies which we reade in their writings but that by these fayned kindes of speech their meaning was rather to withdrawe men from beastly affections vnwoorthie their nature and thereby to paint out and to expresse the diuersitie of those affections and to set them as it were before their eyes thereby to declare vnto them howe by reason of their vnruly affections they resemble all other creatures and chiefely brute beastes Wherefore wee may with good reason call man a little worlde if there were no other cause but this albeeit in this respect it standeth not with his honour and credite For there is no kinde of beast whatsoeuer nor yet of any other creature vnto which hee doeth not in some sort transforme himselfe by his affections and by his maners and vices For when he pleaseth he transformeth himselfe one while into a sheepe then into a woolfe againe into a foxe or into a hogge or into a dogge or into a beare or into a Lion or into some other such like beast Moreouer sometimes hee transfigureth himselfe not onely into one kinde of beast but into many together and yet those very differing and contrarie the one from the other And as he can at his pleasure transforme himselfe into an Angell so doeth hee likewise turne himselfe into a Diuell It is not then altogether voyde of reason that Plato sayeth that the nature of man is as it were a monstrous nature yea hee compareth it to a Monster whose vppermost part resembleth a Virgine whose breast which is the middest is like to a Lyon and the lowest part to a barking and bawling dogge For hee compareth the highest part to a Virgin because hee placeth reason in the head as in the proper seate thereof and of the animal powers of the Soule for their nature and office sake Next hee saieth that the breast resembleth a Lion because he taketh the heart to bee the seate of the Vitall power of the Soule and also of the affections that often may well bee likened to a Lion and to furious beastes Lastly hee compareth the lower partes to dogges because that part is appoynted to be the seate of the naturall and nourishing power of the soule and of the generatiue vertue as that which is very brutish and giuen to all carnall pleasures and chiefely to fornication If then a man cannot moderate his affections and concupiscences hee maketh himselfe like to so many beastes as hee hath affections holding of their nature This also is the cause why the spirite of God in the holy Scriptures so often compareth men to sundry sortes of beasts to teach vs that they are as it were transformed into them and into hideous and horrible monsters to the ende they might bee the more ashamed of themselues and that knowing howe they turne themselues into beastes and into Diuels by their vices they should learne also howe contrariwise through vertue they become men of beastes and angels of Diuels Therefore it is very like that Pythagoras and Plato had respect to this which hath beene saide in those transformations and transmigrations of soules of which they spake I thinke also that the Poets following the same inuention haue for the like reason fayned the transformations of men into diuers beastes and into other
to declare the better what is meant by Spirite And before he shewed the meanes whereby this spirite shoulde be giuen him when he said that hee should be filled with the holy Ghost from his mothers wombe that is with the gifts and graces thereof as the Scripture calleth them ordinarily Afterwardes also the Angell declareth more at large after what manner Saint Iohn came in the power and spirite of Elias signifying that hee ought to behaue himselfe and to doe as Elias had done in his time and as Malachy had foretolde of him Moreouer we haue in the Scripture other kindes of speaking that agree very fitly with this of the Angel so that the one may well serue to open the other For it is written of Moses that the Lorde did separate of the spirite that was vpon him and did put it vpon the seuentie ancient men whom he appointed vnder him to be an helpe and comfort vnto him in the gouernement of the people of Israel and when the spirite rested vpon them they prophecied continually Euery one knoweth that the spirite of Moses whereof the Lord speaketh is not his naturall spirite but that he meaneth by this spirite part of the gifts and graces which Moses had receiued of the Lord such as were necessary for their charge as likewise he gaue to Moses according to the charge committed to him Some also vnderstand this separation of the spirite of Moses to be onely a communication of the graces of the spirite of God like to those which Moses had receiued for his charge that was giuen to those who were ioyned vnto him for his helpe Nowe if wee take it in this sense we may say that God vseth this manner of speech the better to let vs vnderstand thereby the nature of his gifts and graces and the meanes hee obserueth in dispensing of them For hee doeth not onelie distribute so much as is needefull for them whome hee mindeth to employ in his woorke but giueth also vnto them such manner of graces as are requisite for the worke as Saint Paul testifieth Besides all this his purpose is also to teach vs what agreement there is betwixt all his giftes as likewise what vnitie proceedeth heereof betwixt them that are partakers of these gifts whereby wee may perceiue that they come all from one spirite which albeit God thereby powreth out his graces in so great abundance is yet a fountaine and sea that is not onely not dried vp but not so much as any way diminished Thus wee see howe one and the same Spirite of GOD gouerned Moses and the rest that were ioyned with him inspiring them all with his grace and distributing to euery one according to his measure as the winde is dispenced into many Organ-pipes all at once according to their seuerall capacitie and according to that sound which euery one is to yeelde for the making of a good harmony or as many Candles or Lampes are lighted by an other with the same fire wherewith that was first tined Also wee are to vnderstand in this sence the request that Eliseus made to Elias when hee demaunded a double portion of his Spirite because hee succeeded him in regarde whereof hee stoode in neede of such giftes and graces of Gods Spirite as Elias was guided by that hee might faithfully execute his charge as hee had done before Thus wee see howe places of Scripture expound one an other and howe little they help the Pythagoreans of whome I woulde not haue made so long a discourse if this foppery were driuen out of mens braines and namely among Christians For to this day there are too many fantasticall heades I say not amongest true Christians but amongest them that falsely beare that name who are as much or rather more infected heerewith then any Pythagoreans or Platonists in former times And for this cause AMANA I leaue you to goe on with this point that afterwardes wee may returne to our chiefe matter of the nature generation and immortalitie of the soule Of the Pythagoreans of these dayes amongst Christians and of their foolish opinions of the opinions of many doctors and diuines touching the creation and ordinary generation of mens soules of the moderation that ought to be kept in that matter of the cause of the filthinesse and corruption of mans soule Chap. 86. AMANA There was neuer yet any opinion errour or heresie so strange or monstrous in the world which hath not always found men enow to receiue it so that there were authours and masters to broach it abroad For God doeth thus punish the curiositie ingratitude malice and peruersenesse of men and that contempt of his word and trueth which is ordinarily in them together with the pleasure and delight they take in vanitie and lies Wherefore God through his iust iudgement deliuereth them vp into a reprobate sence insomuch as they can not but reiect the trueth continually and embrace that which is false according as he often threatned them and foretolde it by his Prophets and Apostles And this is the cause why the Pythagoreans do at this day find men voide of sense and vnderstanding who cleaue to their fantasticall opinions and why Epicures and Atheists are neuer without a great number of disciples Now albeit these men be in truth most blockish grosse beasts yet we cannot perswade them so nor many others also who imagin they know much For there are euen doctors and some that read lectures in Vniuersities who keepe not their opinion of the transmigration of soules so secret to themselues but they make some profession therof at lestwise amongst their schollers and familiar acquaintance There are some also who boasting of the knowlege of tongues of the turning ouer of many antiquities haue published this fancie of theirs in books written by them yea they themselues are perswaded and they would make others beleeue the same with them that their soules are the very soules of some famous personages that haue liued heretofore in the world that they haue alredy passed through many excellent bodies which haue done great things as likewise they promise to themselues that they shal bring to passe great matters seeing they haue their souls True it is that according to our maner of speaking we say sometimes of such as agree in manners with others who haue liued before them that their soules whom they resemble is entred into them that the others are raised vp in their persons For example sake if there be a cruel tyrant like to Nero we say that Neroes soule is entred into his body and that Nero is raised vp in him But yet euery one knoweth well enough that we vse to speake so by reason of the agreement of natures and of manners not because of any transmigration of soule And this may be spoken in respect of that Deuillish spirite which possesseth the wicked and ruleth in them as wee say of the Spirite of Gods
seruants in regarde of his vertue that it is giuen to such as resemble them and haue receiued the same graces from aboue For as the holy Spirite who wrought heeretofore in others worketh nowe also in them that haue receiued like grace euen so it is saide of that euill spirite in regarde of the wicked who are all led with the selfe-same spirite of Sathan Wherefore he doth such workes in them whome hee nowe possesseth as he wrought heeretofore in their predecessours So that in this sense it skilleth not though wee say that the spirite of one entreth into another who succeedeth him in the same wicked works But the Pythagoreans of whome I nowe speake take it not so but as hath bin already declared And to set the more colour vpon this so strange an opinion their prophanenesse is such that they dare to alleadge those places of Scripture which were spoken of in the former discourse whereby they labour to perswade themselues and others also with them that the worde of God confirmeth the same No doubt therefore but that they who haue yet such toyes in their head are not without others also yea there is no question but that there are wonderfull puddles of errours and of very strange heresies in their fantasticall braines so that they are ougly monsters among men and would be abhorred of euery one if that which they carry enclosed in their frantike heades might be seene with corporall eies But leauing this point wee are to returne to our principall matter into which we haue made some entrance namely the nature and originall the pollution purgation and immortalitie of the soule of man concerning which thing we haue heard the opinion of the Philosophers and of many that follow them Whereupon we haue to obserue this that notwithstanding any errour in opinion which they helde yet they alwayes came to this point that they concluded the immortalitie of the soule Nowe as touching the ancient Doctors of the Church and the late Diuines they haue written diuersly of the originall of mens soules and of their entrance into their bodies about which point there haue beene and are at this day great disputations and controuersies namely amongst the Physicions and the Diuines Some haue beene of that opinion touching the generation and beginning of the soule with the body whereof we haue already spoken But some restraine this to that soule which they call Vegetatiue and Sensitiue as hath bin shewed vnto vs others comprehend also the reasonable soule therewithall And besides that which wee haue spoken already touching originall sinne in the soule they ground themselues vpon that which is written in Genesis howe that after God had created man who was the last in the creation of all the creatures he rested the seuenth day from the worke which he had made after he had accomplished whatsoeuer it pleased him to doe Therefore they conclude that from that time forward God created not any newe creatures but hauing set such an order as it pleased him to appoint in the nature of things created he preserued the same afterwardes by his prouidence whereby he worketh alwaies in the guiding and conseruation of his creatures although not after that manner whereby he worketh in the creating of them And thus he rested in regarde of the worke of creation so as he created no more any creatures in such sort and maner as he did the first creatures in the beginning Neuerthelesse he rested not in respect of the worke of his prouidence which neuer ceaseth but daily createth all those creatures that come newly into the world by meanes of those seedes which he hath put into euery one of them according to their kindes and by other meanes which hee hath ordained to that purpose Hauing then laide this foundation they conclude that mens soules are not daily created of nothing nor in such maner as the soule of the first man was created but by that meanes which God then appointed for the preseruation of mankinde But because they knowe well enough that there is great difference betwixt the soules of men and of brute beasts they agree that God vseth other means in the procreation and producing of mens soules then in that of beasts by the concurring of his generall action whereby he sustaineth and preserueth the natures of all things according to that naturall disposition which he hath indued them with from the beginning agreeable to that which is written that In him we liue and mooue and haue our beeing Therefore as God vsed other meanes in the creation of the soule of man then he did in that of beastes and placed it also in the body of man after an other fashion that was speciall and peculiar vnto man euen so in the procreation and production of mens soules he hath his speciall order for them which differeth from the order vsed in the generation of the soules of beasts And indeede he sheweth very euidently that he ruleth after another fashion in the production of men and namely in regard of the soule then in that of beasts by the excellent gifts wherewith their soules are adorned not onely in that their soules doe farre exceede the soules of beasts but also in that one soule excelleth another in the nature of man as wee see it in many to whome God hath giuen heroicall spirites which are gifts that cannot proceede from the body And so much for the opinion of these men Others do not only deny the reasonable soule to be taken from any portion either of the diuine nature and essence or of the body of man but they say farther that God by his diuine power and vertue createth it of nothing after that the body of the infant is made perfect in the wombe of the mother hauing all the parts and members thereof And being thus created of God he presently placeth it within that body which he hath appointed for the lodging of it that it may dwel therein vntil after the death of the body it depart immortall out of it as it was created immortall and was so indeede when it entred thereinto These men ground themselues vpon that which we reade in Genesis where it is saide that after God had fashioned man of the dust of the earth he breathed into him the breath of life he was made a liuing soule For it appeareth plainely by this testimonie of Moses that the soule of the first man was not only not created together with the body as the soule of beasts was but also that it was giuen vnto him of some other nature and substance For if there were no more in it then in that of beasts and if it had no kinde of participation with the diuine nature why should God inspite it into the body of man after another fashion then he did that of beasts and what should that inspiration or breathing of God signifie and import Wee haue heard already what some answere vnto this For they
God and men and were accompted and taken for demy-gods And these are those vertues which the philosophers by experience find to be in the reasonable soule which are no fained or imaginatiue but true vertues neither are they found in the soule of beasts as those are of which we spake in the first place Wherfore albeit man hath the vertue of desiring common with beasts yet he hath reason to moderate his desires which is wanting in beasts Nowe al this doctrine touching the vertues of the soule accordeth well with the doctrine of Christianitie so farre foorth as the soule agreeth with that nature in which it was first created of God But that which the Astrologians affirme of the influences and infusion of vertues into the soule by the planets as we heard I take it to be a bird of their owne braine whereby they attribute to the creatures that which belongeth to the Creator only For although he vseth the creatures according to that order which he hath placed in them neuertheles when the question is of the reasonable soule wee must ascend vp higher then the heauens vnto which it can not be subiect as the body is seeing it is of a farre more excellent nature For how should the heauens starres and planets giue that to the soule which themselues haue not I verely beleeue that when God created the soule of the first man placed it in his body that was before created of the nature and substance of the corruptible elemēts he took not those vertues with which he indued and adorned it either from the heauens or from the planets And seeing he created al mankind in this first mā after his image which he imprinted in his soule no doubt but that which yet remaineth in mans soule proceedeth from the same fountaine as also what euil soeuer is befallen since whereby this image abode not perfect it proceedeth from sinne and from the nature of man corrupted by sinne and not from the heauens or planets And as the Astrologians easily beleeue whatsoeuer they haue imagined touching this point and woulde haue the will of man subiect to their influences and constellations so the other Philosophers abuse themselues greatly in magnifying the vertues of the soule more then they ought to be esteemed in this corrupt estate of mans nature not iudging the corruption to be so great as it is Heereof it is also that they faile in regarde of vertue which they attribute altogether to the libertie of man as if he coulde by his owne vertue moderate his affections make himselfe iust and righteous Which fault proceedeth from hence in that they content themselues with a iustice that seemeth so to be before men and put no difference betweene diuine and humane iustice that is betwixt that which is able to stand approoue it selfe in the iudgement of God and that which men approoue For there is no iustice able to satisfie the iudgement of God but that of Iesus Christ which it pleaseth him to impute vnto his children and in regard thereof to accompt them iust But let vs returne to our matter We haue further to note that besides the forenamed vertues the Platonists attribute to the soule foure others which they cal contemplatiue vertues as those that belong to the contemplatiue life vnto which they are referred by them The first is named the purgation or second death of the soule for the first death of it say they is her descending into the body of man into which it is throwen as it were into a prison in a maner buried in vices Therefore they say that the soule standeth in neede of this second death whereby she being purged from her vices is as it were dead vnto them that shee may liue vnto vertue The second kind of these vertues is called pure or purified because the soule being purged from all her euill affections exerciseth good works by the same The third is called by them an exemplarie or patterne-vertue in the minde of God whereby they meane that as God conceiueth and knoweth the Idaeas kindes and images of all sensible intelligible things so he sendeth downe from heauen this vertue into the soule of man who is thereby purged and purified as we haue alreadie heard And for the last they adde a fourth vertue which they account greatest and chiefest aboue the other and therefore they call it Diuine because it bringeth to the soule a vertue to doe more then humane workes euen such as we call miraculous works Which foure kindes of vertues appeare euidently to haue beene drawen by them from christian doctrine but yet disguised after their fashion As touching the first it agreeth to that which the worde of God teacheth vs of regeneration and mortification of the flesh whereby wee die to sinne and to the deuill that we may liue to righteousnesse and to God The second agreeth to good woorkes proceeding of faith which being done in the same purifie the heart and to christian holinesse which accompanieth and followeth iustification by faith The third agreeth to giftes and graces inspited by the holy Ghost and to the infusion of them into the soules of Gods true seruants and the fourth agreeth to the giftes of prophecie and to that vertue of working miracles which hath beene heeretofore in the holie Prophets Apostles and Disciples of Iesus Christ But to conclude this whole point wee are to obserue this that what praise soeuer may bee giuen to the Platonicall Diuinitie yet it is in no respect to bee compared with Christian Philosophie because this is pure and true and endited by the Spirite of GOD but the other impure disguised and counterfaited by men who haue mingled with their Philosophie many things which they coulde eyther heare or learne out of the holie Scripture Moreouer as concerning the whole doctrine of the Philosophers touching the nature and vertues of the soule we may truely say that of it selfe it reacheth higher then those politicke vertues of which we made mention euen now For when a ciuil good and wise man hath attained to that politicke vertue and to the highest degree thereof he is able to goe no farther except hee be holpen elsewhere euen by the illumination of the holy Spirite And indeede all those other vertues of the soule propounded by the Platonists are but dreames and opinions in the ayre by which the Spirite of errour laboureth to disguise the doctrine of the holie Scriptures which leadeth vs to those true supernaturall vertues which the soule receiueth by the inspiration and infusion of the giftes and graces of the holie Spirite who is the true Doctour of whom wee must learne this Philosophie which is not naturall but supernaturall Nowe then being instructed and guided by him hauing discoursed of the creation and nature of the soule let vs enter into this goodly field of the immortalitie thereof in which we knowe there are many ranged battailes of enemies who waite to
the body seeing that God is a spirituall nature and substance and not corporall Then it followeth that this image is to be sought for in the soule and not in the body And if it be in the soule we must necessarily conclude that it differeth very much from the soule of beasts For indeed if they were both one why should it rather be written of man then of beastes that he was created after the image of God And if man bee the image of God especially in regard of the soule it must needs be then of a diuine and immortall nature otherwise there would be no good agreement betweene the image and the thing of which it is an image Therefore a corporall thing cannot bee the true image of a spirituall thing if there bee no resemblaunce or agreement of nature betwixt them For although a corporall image shoulde bee of another matter then the thing is of which it doeth represent neuerthelesse there is alwayes some resemblaunce when both the one and the other is of a corporall matter and when the image hath some agreement in forme with the thing represented Now if any bee desirous to seeke for the image of God in a corporall thing wee shall finde as many of them as there are creatures in the whole world And yet it is not said of any creature no not of the sunne it selfe nor of the moone or starres tâ—at haue no soule nor yet of the liuing creatures themselues which are endued with soule and life that God saide in their creation Let vs make them after our image and likenesse neither that hee created them after his image as it is writteÌ„ of man If then there be no immortalitie of the soule of man where shal we find the image of the immortalitie of God who is immortal And if there be no immortality in man but that his soule is ether the temperament of his bodie or his vitall spirite as in beasts God shall haue no image that shall more neerely resemble him in man then in beasts neither shal he haue any spiritual image agreeable to his nature in any creature vnder heauen Nowe if any reply and say that this image is to bee fought for not in the immortalitie of the soule but onely in reason and in the other vertues where with it is adorned aboue the soule of beasts I say that these things are in such sort linked together that they cannot bee separated Wherefore hee that taketh away the one taketh away the other because the soule of man shoulde not haue that which it hath more then the soule of beasts hath if it were not of another nature theÌ„ theirs is And we know well that whatsoeuer it hath more is not like to any creature vnder the heauens and that it cannot agree but to God or to natures that haue some participation with the diuine nature which cannot be mortall but immortall So that when wee see so many signes and tokens which testifie vnto vs that man hath a celestiall and diuine birth it followeth that hee hath in himselfe some greater thing that is more noble and excellent then can be seene or touched with hands It is true that they who stay onely in the corporal senses as we haue saide shall neuer pearce to the contemplation of these things but they delight rather for their confirmation in that beastly opinion to heare the common bye-worde vsed amongst the vulgar sort that no man knoweth what becommeth of the soules of men after the death of their bodies nor into what countrey they goe because no body as yet euer brought any newes from thence and therefore no marueile if no man either doe or can knowe what is done there Which speeches albeeit they be very friuolous yet are they heard many times from them that thinke themselues to be none of the meanest Therefore it will not be peraduenture without profite if we answere them more at large to morow going forward with our reasons arguments of the soules immortalitie against the Atheists of which matter ASER thou shalt begin to speake The end of the eleuenth dayes worke THE TVVELFTH dayes worke Of those who desire the returne of Soules departed to testifie their immortalitie what witnes haue beene sent vs of God out of another worlde to resolue vs therein Chap. 89. ASER We saide yesterstay that they who stay onely in their corporall senses as brute beastes doe propound commonly against the immortality of soules that which is vsually spoken of the common people namely that it is not known what becomes of mens soules after the death of the bodie or to what countrey they goe because none euer returned from thence to bring anie newes Wherefore say they no bodie can tell what is done there neither can any thing be knowen Nowe before wee make answere to so friuolous and false an argument I would gladly demaund of them whether there were nothing at all of those new-found Ilands which were lately found in our time before they were discouered by them who not onely were neuer there but did not so much as once heare of them before For no body went thither from hence neither did any come hither from thence so that there was no more intelligence betweene them and vs then betweene the liuing and the dead or betweene them that are altogether of another world therefore also their countrey is called the New world Nowe then shall it be thought that this people were not at all because they were not knowne of vs not their manners and kinde of life And yet now the time sheweth euidently that notwithstanding any distance of place that hath beene betweene them and vs there were meanes sufficient to communicate and trafficke together and those more easie then any is betweene the soules alreadie departed out of their bodies and vs who yet remaine in the world with our bodies For concerning the distance and difficultie of the places who doubteth but that it is farre greater betweene heauen and earth Paradise and Hell Therefore also Abraham speaking of the place and estate of the elect and reprobate in another life saith to the rich man There is a great gulfe set betweene you and vs so that they which would goe from hence to you cannot neither can they come from thence to vs. And this we may say in like manner of our selues and of those that are already departed into another life in regard of their returne vnto the liuing For it is ordained that they shall not returne againe into the worlde as also that they shall depart hence but once And they that goe from hence doe it not with soule and body ioyned together for it is not a voyage like to those which wee make in this world when we goe from one countrey to another Now as the Lord hath determined how long the soules shall abide in their bodies in this life so hee hath ordained and set the time in which they
ought to depart and the place where they are to be receiued according to the estate of euery one euen vntill they returne into their bodies at the resurrection If they be soules of the reprobate they are deteined in Hel in eternall fire where there is weeping and gnashing of teeth if they be the soules of Gods elect they shine as the sunne in the kingdome of heauen in a life accompanied with perpetual ioy and happinesse But wee must vrge them better that require testimonie for the immortalitie of soules by their returne into this world or of some that haue come from another world For it is an easie matter for vs to bring them as credible witnesses as any can bee to tell them most certaine newes if they will beleeue them according as they deserue it And for the first haue wee not Iesus Christ who first came downe from heauen and became man to bring vs newes and to declare the same vnto vs in his owne person not onely before his death but also after his resurrection Besides how many other witnesses haue we that haue testified most certainly of the same who saw with their eyes and touched with their hands euen to the number of moe then fiue hundred according as Saint Paul testifieth Moreouer they that were raised as wel by him as by Elias and Elizeus and by the Apostles and disciples may they not serue vs also for good withnesse to assure vs not onely that soules are immortall but also that their bodies shall rise againe and that God is of sufficient vertue power to doe it as he hath promised I omit here the testimonie which the Angels haue giuen both of the resurrection and ascension of Iesus Christ besides that of the holy spirite which is the chiefest of all with signes and giftes wherewith he came accompanied and those woorkes and effectes that followed them Wherefore seeing wee haue for this point the worde of God that is most certaine cleere which teacheth vs what we ought to beleeue and hold let vs rest our selues in the testimonie thereof and not desire to make further inquiry For it is he that said to Moses I am the God of Abraham of Isaac and of Iacob Whereupon Iesus Christ concludeth that Abraham Isaac and Iacob doe liue yet after their death seeing God is the God of the liuing and not of the dead that is to say of them that are yet in being and not of them that are nothing at all For otherwise if all men should so perish by death that nothing of them should remaine in life at leastwise in regard of the soule then should he be the God of nothing And although it seemeth that Iesus Christ alleaged this place against the Sadduces not onely to proue against them by the doctrine of Moses the immortality of soules but also the resurrection of bodies we may well gather that if it be fitte to proue that bodies arise it is much more strong to assure vs of the immortality of soules For when the Lord spake these words Abraham Isaac and Iacob were not aliue in regarde of their bodies but onely of their soules And yet Iesus Christ alleaged it to confirme also therby the resurrection of the dead although at the first sight it may seem not to be very fit firm to proue that so much as the immortality of soules But if it be narrowly looked into his argumēt shal be found to be very well deduced grounded vpon inuincible reason For Iesus Christ had respect to the promise which God made to those holy Patriarkes of whom he spake which was not made only to their soule but to the whole man together compounded of body soule Wherfore al they to whō it was made to whom it appertaineth should not haue the whole effect of it nor the ful fruition of that which it cōtaineth if they were not whole inheriters therof both in body soule For if it were otherwise the promise should be accomplished but in one part of man not in the whole man Wherupon it followeth that seeing the promise is not of a tēporal benefit but of an eternal therefore the whole man that must enioy the same must of necessitie liue an euerlasting life beeing of the same nature that the benefit is of which he must inherit Wherefore seeing the course of mans life is brokē off by death in regard of the body the body must necessarily rise again to liue again with his soule in a better longer life to the end that the whole man may possesse that inheritance which is promised him of God or els the promise made by God to his seruants is altogether vain or the testimony which the holy scripture beareth is wholly false so also the scripture that propoundeth the same vnto vs. But none may once think either of these two last points without great horror of blasphemy contained in thē So that the first point concludeth very strongly according to that groūd which it hath most certaine in the word of God Whereunto may be added further that seeing the soule of man is created not to liue alwaies without a body as the Angels do nor yet to wander from body to body but to be knit and ioyned to that body which is assigned to it of God it must needs be that being part therof as of her lodging she should once againe returne thither Besides seeing the body hath serued the soule either in obeying God or in disobeying of his wil the nature of Gods iusticerequireth that it should be rewarded also with the soule according to the qualitie of those workes whereof it hath bin an instrument Therefore according to that which we haue discoursed of this matter the resurrection of the body doth so depend of th'immortality of soules that it foloweth necessarily vpō this so that if we haue assurance of the one we ought to haue it of the other seeing both of them are certainely grounded vpō the iustice of God which cānot be iust vnlesse he iudge men both in body soule according to his word according as euery one liueth But seeing the matter of th'immortality of soules that of the resurrection of bodies are sundry questions and that wee are to handle but one of them we must returne to our first point of the soule touching th'immortality thereof which is easily beleeued of al that approue of the doctrine of holy Scriptures that giue credit to the word of God For they are throughly resolued therof Yea we may know by the writings of al antiquity that the common opinion of all people nations of what religion soeuer they haue bin hath bin this that mens soules were immortal Wherfore in regard of this point we are to fight only against Epicures Atheists And because they wil not beleeue the word of God but deride it as tales made vpō pleasure I am of opinion that now we
but of some other thing before and aboue that or else farther off vnto which it tendeth We see this in all the senses both externall and internall which are common to vs with beastes For they know nothing else beside that which is of this nature which we see neither doe they ascend higher but our spirite not content with the sight and knowledge of the heauens starres and Angels themselues mounteth vp to God and being come thither can go no further What other thing els doeth this signifie and declare vnto vs but that the soules of beasts are engendered of this corruptible and mortall nature beyonde which they cannot lift vp themselues but that ours are produced of God aboue the power of this nature And so that may bee saide of our soule which is spoken of a spring water namely that it ascendeth as much vpwarde as it descendeth downeward but can goe no higher For when a man woulde carie the water of a spring any whither and would haue it mount vpwarde it will be an easie matter to bring it as high as the spring-head from whence it floweth but no higher except it bee forced by some other meane then by it owne course and naturall vertue Notwithstanding it will easily descend lower And so fareth it with our spirite For as it came from God so it is able to mount againe to the knowledge of him and no higher but it descendeth a great deale lower And as for our senses they remaine lower then the woorkes of nature and pearce not to the depth of them but are alwayes busied about the externall face of them Neither is it to bee doubted but that Moses meant to teach vs these things by that which hee rehearseth of the meanes vsed by God in the creation of man which differed from that hee kept in the creation of all other creatures either liuing or without life For we haue heard what deliberation and counsaile he vsed before he put hand to the worke how he fashioned the body and how he placed the soule therein by and by after Therefore in that the Prophet describeth the creation of the bodie apart and then that of the soule he giueth vs to vnderstand that wee must seeke for something more high and excellent in that of man then in that of beastes whose soules were created with their bodies and of the selfe-same matter with them Moreouer he teacheth vs this very plainly when he saith that God created man after his owne image and similitude which hee did not say of beasts as we haue alreadie heard Therefore there must needes be in the soule of man some other power and vertue then that by which it giueth life to the bodie and which is common to it with those of brute beastes So that as God gaue to this dead bodie taken out of the earth a soule that endued it with life motion and sense so hee imprinted and ingraued his image into this soule vnto which immortalitie is annexed Therefore when Moses sayeth that man was made a liuing soule no doubt but by the name of soule he meaneth another nature and substance then that of the bodie And in that he calleth it liuing hee declareth plainly that the bodie hath not of it self and of it owne nature that life wherewith it is endued but from the power of this soule And although hee there maketh not any speciall mention of the other vertues thereof it is because hee considered the capacitie of the people with whome he liued vnto whom he would frame himselfe being content to speake openly of that power of the soule which appeared best without and which the externall senses might most easily know perceiue by the effects thereof But I thinke it will not be vnfit for this matter if wee returne to that question which before we touched concerning the creation of the soule namely whether since it was created by God in the first creation of man it be still created after the same sort as it were by a new miracle in them that are daily borne in the worlde or whether it bee naturally created but yet of God by a certaine order appointed for that ende by him Nowe albeeit it bee very requisite that we should bee sober and not rash in this matter for the causes alreadie set downe notwithstanding we will here propound the opinion of some learned men grounded vpon that order which God hath accustomed to obserue in his workes and in his creatures For seeing he hath set a law in nature for all other creatures according to which he createth produceth them not by any new miracle it is more likely that he createth soules naturally and that he hath ordained a stedfast law for mankind but differing from that of beasts so much as his creation differed from theirs For hauing once established an order he vseth not to change it into a diuers or contrarie order but keepeth still the same except it bee that sometimes he vseth extraordinarie meanes by way of a miracle For although all his woorkes bee great miracles and chiefely man neuerthelesse wee call none by that name but onely those which he woorketh by supernaturall meanes not against but beside the common order of nature But that which I say derogateth nothing from the nature immortalitie of mans soule For although it be placed in that matter which is alreadie prepared and appropriated for the fashioning of the body yet he doeth this aboue the vertue of the matter and of the worke of nature by a lawe which he hath established to that effect For this cause he doeth not onely giue a soule to them that are begotten by lawfull marriage but to those also who are brought foorth in whoredome whether it be adultery incest or any other such like For although that honestie which is enioyned mankind by God be not kept in such a birth and generation but contrarieth the same yet it is not contrary to the lawe of generation ordayned by God as that generation is which is by buggerie wherein not only the Law of honesty is violated but also the law of nature We will conclude then that it is not only true that our soule is not brought forth by the power of nature but by the benefit of God only but also that it is expedient and very behoofefull yea necessary for mankind that it should be true and because it is behoofefull and necessary it is true also without all question For God hath omitted nothing that is agreeable to his glory and profitable and expedient for mankinde For seeing the soule is placed within the bodie not by the vertue of nature but properly and peculiarly by a speciall benefite of God man oweth the chiefest and best part of himselfe not to nature but to God Which is the cause why he should acknowledge him as the onely father of his spirite consecrate the same wholly to him alone not yeelding
which ought to admonish them of that that hath bin set downe to cause them to thinke more diligently therevpō We may say the same of their lust For although it be in the number of those pleasures that are most earthy brutish which the senses themselues both externall and internall ought to be soonest wearie of for the reasons before heard neuertheles they shew plainely how insatiable this appetite is in them in that no kinde of lust can content them insomuch as they are caried headlong there withall euē beyond the bounds of nature within which brute beasts containe themselues And truly all these things ought to driue vs into admiration and cause vs to consider the iust iudgement of God vpon men how he is reuēged of them for dishonoring him their own nature by suffring it to degenerate wax beastlike in forsaking spirituall heauenly diuine things for those are corporall earthly and brutish Therefore God depriueth them of that vnderstanding which he had giuē them that they shoulde torment themselues after such things as vexe their spirite as it were damned soules and that so much the more miserably and with lesse contentation as they enioy more of them For what a torment is ambition and couetousnes and other affections and vices that accompany them And if we speake of lust we see what is the vengeance of God vpon them who going beyond the bounds of nature so dishonor their bodies and their owne nature that there is no essence or nature whatsoeuer vnto which they may be compared For none doe so much peruert their nature as they I meane not beasts only but not the deuilles themselues And although they be so beastlike as to consider no more of the nature and essence of their soule then they doe of beasts yet the very figure of their bodies should make them to thinke that God hath not made it differing from beasts and namely in creating the head and face vpwards but that hee hath also endued them with a soule differing from theirs to the ende it might be correspondent to the body in which it is But it belongeth to thee ASER to prosecute this argument thereby to shew vnto vs the immortalitie of the soule Of the testimonie that men haue of the immortal nature of the soule in their very body by the composition and frame thereof of that which is in the motion and rest of their soule how the creation of the whole world should be vaine how there should be no prouidēce of God no religion no diuine iustice if the soule were mortall of the multitude and qualities of the witnesses that stand for the immortalitie thereof Chap. 93. ASER. That good king Ezechias complaining in his sicknes said Mine habitation is departed and is remooued from me like a sheepeheards tent I haue cut off like aweauer my life This holy man compareth his body and the life of man in it to a tabernacle and lodge or to a tent and pauillion which are no firme lodgings but remoueable and such as may be transported from one place to another as souldiers carry away theirs when they raise their camp to pitch it in some other place And indeed a mans body in this world is as it were a lodging assigned for his soule to abide in a while not to dwell there alwayes as it were in one place For this life is like to a militarie life and as a continuall warfare vntil such time as we depart hence and that God cutteth it off after wee haue finished our appointed dayes as a weauer cutteth off the threedes at the end of his web after it is finished Therefore Saint Peter also calleth his body a tabernacle when he saith I thinke it meete as long as I am in this tabernacle to stirre you vp by putting you in remembrance seeing I knowe that the time is at hand that I must lay downe this tabernacle euen as our Lorde Iesus Christ hath shewed mee Saint Paul also vseth the like manner of speech when hee saieth For wee knowe that if our earthly house of this tabernacle be destroyed we haue a building giuen of God an house not made with hands but eternall in the heauens For therefore we sigh desiring to be clothed with our house which is from heauen And to this agreeth that which is written in the epistle to the Hebrews For here we haue no continuing citie but we seeke one to come Here truely are notable testimonies of the second and eternall life against them that doubt of the immortalitie of the soule But according to that which is giuen vs in charge to discourse of touching this matter wee must bring them other testimonies euen in their bodies seeing their spirit cannot mount vp to celestiall and diuine things We may easily iudge if there be any light of nature remaining in our minde that God would haue vs knowe by the composition and stature of our bodies howe the soule and spirit dwelling within them shoulde be affected and whither it ought to looke For why woulde God lift the head face of men vpwards and not the head of beasts but that hee woulde admonish them thereby that they are of a celestiall nature and that they must alwayes looke not to the earth as beasts do but to heauen as to their natiue country from whence they receiued their Originall in respect of their principall part which al Atheists and Epicures doe renounce And if the body be lifted straight vpward the spirite is much more which ascending by degrees from inferiour things maketh no stay vntill it come to heauenly and diuine things and hauing at length attained vnto them it stayeth there and contenteth it selfe therein In regard whereof as in naturall things we knowe by their moouing and resting which is their naturall place so by the same reason wee may iudge of the naturall place of mans soule which is in perpetuall motion and can finde no rest here below on the earth as the soules of beasts can which because they are altogether earthy and al their natural and proper good comming from no higher place then from the earth their snowts also are continually bending towards it and the more earthy and brutish they are the more downwards do they alwayes bend This we may easily perceiue if we compare not onely the beasts of the earth with birdes which holde more of the nature of the ayre and liue most therein but also if wee compare the beasts of the earth one with an other For albeit all of them haue their snowts inclining towards the earth yet the hogge hath his head more bending downeward then others haue For it is fashioned and bowed after such a fashion that no beast can lesse lift vp the head and stretch it towardes heauen then the hogge neither is any so much troubled as that is when by force it is compelled to looke vpward The same may bee saide
apprehension And thus the Spirite beholdeth and vnderstandeth corporall things corporally that is by meanes of those instruments which it hath in the body and spirituall things it beholdeth spiritually without those instruments Whereupon it followeth that although it vseth the senses and such kinde of instruments neuerthelesse it is not so tied vnto them that it can not be separated or do nothing without them or not knowe and vnderstand that which they are not able to conceiue or know So that it is no hard matter to beleeue that the soule is of another nature and substance as a man may iudge also by this that it is the fountaine and beginning of motion begunne by it selfe and not by any other but as we haue already declared Likewise by this that it is capable of the knowledge of infinite things of which it retaineth the memorie and that it inquireth into secret things separated from all corporall matter which can not be perceiued by any sense and that it doeth so many and so great things without the helpe of any bodily nature Whereupon the Philosophers conclude that it is of a simple nature not compounded and so consequently that it is immortall For that nature which is adorned and decked with such vertues and with the facultie to vnderstand the like whereof is not in the body and which can vnderstand by it selfe without the vse of the body can not be compounded of an earthly and mortall nature nor haue any part thereof mingled with it selfe but it is stayed and sustained by it selfe it subsisteth of it selfe and is immortall Heereof also it followeth that if the soule of man be of such a nature then it cannot be rent in sunder or diuided or pulled into peeces or haue any thing in it that can be separated from it and so it must needes be that it can not die or perish And therefore the best and most excellent Philosophers holde that sentence as immooueable which Aristotle saieth in an other place namely that the spirite is a thing separate and distinct from the senses and from the body as an immortall thing from a mortall and that it commeth from without and else-where then from the body as we haue already touched it in another place Whereby to my thinking he hath declared very plainely that he did not take the soule of man to be mortal But yet it is somewhat hard to iudge what his opinion was because he doth not shew himselfe so openly as the matter requireth Yet whatsoeuer he thought or resolued with himselfe the soule shal not be therfore any whit the more mortall or immortall For the immortality therof depēdeth not vpon his opinion or of any other mans whatsoeuer Neuerthelesse seeing so subtill and sharpe a Philosopher durst not affirme that it was mortall euerie one of anie sound mind may wel iudge that hee knew there were too many arguments to the contrary and those so waightie that they deserued to bee diligently examined and were not so lightly to be reiected For hee was not so shamefast and modest but he durst boldly reiect and condemn the opinions and sentences of all others that were as wel in his time as before him how great and famous personages soeuer they were when he thought he could doe it with any shew of reason insomuch as hee spared not his master Plato Therefore albeit we had no other resolution from him touching this matter but this only that he was in doubt and durst affirme nothing on either side yet his authoritie ought to preuaile much with vs against them who depende onely of humane Philosophie and reason and are so easily induced to approue rather of the mortalitie then of the immortalitie of the soule For at leastwise they may imagine that so great a Philosopher who is in such woonderful estimation amongst all learned men did not iudge their reasons friuolous and vaine who mainteined the immortalitie of the soule as our Epicures and Atheists thinke because they are more blockish and foole-hardie And therefore they boldly condemne that which either they will not or cannot conceiue and comprehend not considering what a confusion of things their opinion worketh in all mankinde For besides that which wee haue spoken to this purpose alreadie if it were so that the soule were mortall the wickedest and most desperate men should haue that which they desire most and which is most expedient for them and that should befall the best and iustest men which they abhorre most and flee from as very hurtful for them contrary to that which Salomon saith in the Prouerbes That the wicked shall fall into the euill he feareth and that the desire of the iust shal be accomplished In regard whereof good men shoulde haue farre greater reason to feare death then the wicked to desire it For what good man is there of noble courage who will not greatly abhorre death when hee thinketh with himselfe that it consumeth and swalloweth vp the whole man as if he were buried in perpetuall darknesse What consolation will serue him and what comfort can a man offer him that will be able to surmount the feare and horrour of death but that he will expect and suffer it with great impatiencie and despaire when he shal be through necessitie brought vnto it As for that consolation which is taken from the necessitie of nature and from the common condition of all men it is very leane if there be no other We see by them who are so greatly tormented that they wish and aske after death as after a hauen wherein they may bee deliuered from that tempest and torment in which they are although the greefe which they suffer breede such vowes and desires in them yet if they haue but a smal respite they gather some consolation to themselues by some assurance that their griefe will in time cease or els that time and custome will make it lighter vnto them and will teach them to beare it patiently To be short life is acceptable and beloued of euery one that such as are most miserable and wretched cannot bee brought to leaue it but with great griefe no not those who destroy themselues with their owne handes Whereby wee may iudge howe much more bitter it is to them that haue not all these occasions to desire it For euery one may imagine what extreame griefe it woulde bee to a good man who for liuing honestly all his life time and for all the good which hee had euer thought spoken or done shoulde not onely receiue no honour nor recompence in this world but which is woorse as it commonly falleth out among men shoulde receiue nothing but euill for good And yet in the meane time hee shoulde see the woorst men that wholly giue ouer themselues to dishonour and despite God enioy the honours riches and pleasures of this worlde and contrariwise himselfe to haue nothing but dishonour shame confusion famine pouertie miserie sorowe torment and
fallen into such execrable beastlinesse and such horrible blasphemies as in a manner to say that God or Nature had brought men into the worlde onely to make them more miserable and more wretched then all other creatures so that they can finde no better happinesse and felicitie for themselues then during their life to become like to beastes or plants or some other insensible creatures or else after their death to bee brought to nothing as they were before their conception and birth Is it possible for a man to thinke of a straunger thing more against GOD more vnwoorthie mankinde or more iniurious to all nature For the Atheists themselues that reiect God doe yet confesse if they be Philosophers that nature doeth nothing without cause or if they confesse it not they haue testimonies enow in nature to conuince them of it And yet if their doctrine were true God and Nature haue done woorse in the creation and production of men then to doe some thing without cause For this were a cause most vnwoorthie of God and of Nature to create and bring foorth men into the worde onely for this cause and to this ende that they shoulde bee more miserable and more wretched then all other creatures and to make mankinde onelie to beholde in him the perfection of all miserie and vnhappinesse as though God and Nature tooke pleasure in beholding such cruell pastime as is the viewe of mans miseries in such a cursed estate Wherefore seeing all the doctrine and Philosophie of these dogges bringeth with it so many so strange so beastlike and so horrible absurdities euen once to thinke of them being so vnbeseeming God all mankinde and whole nature and so contrary to al the testimonies which the whole world affordeth vnto vs in the behalfe of Gods eternal prouidence ouer al his creatures I thinke there is no body except hee be as brutish as the Authours and Teachers of such kinde of Philosophie and doctrine but hee can easily iudge that it is altogether impossible to bee true or to haue any foundation ground in reason seeing it confoundeth and ouerthroweth al reason al nature Which causeth me to be so much the more abashed that there are men found euen among Christians yea a great number who rather followe the false opinion of these masties and giue greater credite to these sottish and vain arguments which they propound both against God and all diuinitie and against all nature and trueth then to the true sentence of so many vertuous learned holy men as haue bin in the world from the beginning and to the common and publike testimony of all mankind and of al people and nations But if God hath not spared the very heathen who so shamefully abused that knowledge which he gaue them of his works in nature and of the testimonies of his diuine nature prouidence manifested vnto them therein but punished them with such a horrible iudgement as to deliuer them vp into are probate sense into a woorse estate then is that of brute beasts we are not to maruell if he deale so and more hardly at this day with them that deserue a great deale more then they did because he hath manifested him self more cleerly without all comparison to these men if they would see and know him yea we ought to thinke it more strange if he dealt otherwise For the moe means he affordeth vnto men to know him the greater iudgement they deserue when they abuse the same and labour to blind themselues by their own ingratitude peruerse malice As for vs we cannot God be thāked doubt in any sort of the immortalitie of the soule seeing wee see on our side the aduantage euery way in defence therof namely multitude authoritie nature reason and which is most of all the testimonie of God who alone is sufficient I doubt not but that some to whome God hath giuen more knowledge and greater graces then to vs are able to alleage other arguments and reasons for the confirmation of this matter which we haue omitted For truth is not vnprouided but hath great abundance of all sorts But wee haue alleaged the chiefest taken out of the writings of learned men that haue written best of this matter especially of them that in our time haue written most Christianly And although there are other reasons then those which wee haue set downe yet I thinke there are enow in our discourses to stoppe the mouthes of all Epicures and Atheists at leastwise to conuince them if we cannot confound them For what can they alleage against them that is of any great shew or strength It may easily bee iudged by their best arguments discoursed vpon by vs. What will they haue more Do they expect or desire of vs that we should point with the finger at soules when they depart out of bodies that dye Then they shoulde bee no soules and inuisible spirits but bodies that may be seene And yet vnles they may behold them comming forth as they do smoke from the fire they will not beleeue that they depart at all from the bodies or that they haue any beeing at all Surely I think that these men who would so faine haue soules to bee mortall and to bee extinguished by death with their bodies would not beleeue that they were departed and that they once liued their bodies being dead no not although they had seen them come foorth visibly but woulde perswade themselues that they were some illusions and that their eyes had some mist before them so strong is a lying perswasion in a man when he wil iudge of a thing not according to reason but according to his affection Now seeing we are come to the end of our purpose namely to lay before our eies as it were a naturall history of man by the consideration of the matter of his body of the diuersitie of that matter and of the forme that God hath giuen it together with the profite and vse both of the one and the other and also by a description of the partes powers vertues and faculties of his soule therby to be instructed at large in the nature and immortality thereof by causing the soule to behold her selfe in the glasse of her marueilous actions and all to this ende that wee should know our selues as it becommeth vs there remaineth nothing now but that wee shoulde draw out a generall instruction from these aduertisements and lessons which God giueth vs in the admirable composition of our nature to the end that hereafter we should become more fitte for the contemplation of this diuinitie by the consideration of the wonderfull works thereof in the heauens and in the earth of which we desire if God giue vs grace hereafter to discourse Therfore doe thou ACHITOB put an ende to the cause of our present assembly meeting by some goodly discourse vpon all these matters of which we haue intreated Of the image of God in the soule
of man and of the image of the worlde in mans body of the coniunction that is betweene God the Angels and men of the sundry degrees of Good that are therein of those lessons and instructions which we ought to receiue from the wonderfull composition and coniunction of the soule and body Chap. 100. ACHITOB. If we could diligently consider of the naturall historie of man which we haue prosecuted hitherto we should finde in it a goodly glasse wherein we might beholde God who is inuisible making him after a sort visible vnto vs and come to the knowledge of him by his woorkes euen as the soule is made as it were visible to vs shewing it selfe vnto vs by the body wherein it dwelleth and by those woorkes which it effecteth in the same Therefore first let vs set before our eyes the whole frame of the world as it were a great body then all the partes of it as the members thereof and lastly let vs consider God as the soule of this great body woorking in the same and doing all his works there according to that order which he hath set therein euen as the soule hath his operation in the body of man and in all the members thereof Thus doing as we know that there is a soule in the body and another nature besides that which is corporall which woorketh in the same as we perceiue by the effectes of it so by the woorkes done in this visible world we may iudge that there is another nature that doeth them which being inuisible is some other thē this whole frame which we behold and farre more excellent filling the same and being in al the parts of it as the soule is in the body But whilest we propound to our selues this glasse to looke vpon let vs beware we fal not into their fond dreames who both thought and affirmed that this world was the body of God and that he was the soule thereof dwelling in it as the soule of man doeth in his body For if it were so then should God bee mortall and corruptible in regarde of his body so that still some part or other of him should perish as we see that corporall things daily corrupt On the other side God should not bee infinite and incomprehensible as hee is for the world doeth not comprehend and containe him but hee comprehendeth and containeth the whole world Wherefore neither is the worlde God nor God the world but the Creator of it by whom it is and consisteth And albeit we behold him not with our eyes in his nature and diuine essence yet wee must not therefore conclude as Atheists doe that hee is not at all no more nay much lesse then the soule is because those woorkes whereby hee manifesteth himselfe in the worlde are farre greater without comparison then those which the soule woorketh in mans bodie Besides that all the woorkes of the soule are the woorkes of God seeing it receiueth from him that life and vertue that is in it Forasmuch then as the soule is the image of God in man as his bodie is the image of all this great worlde in which GOD woorketh as the soule doeth in mans bodie let vs consider diligently howe God hath distributed the powers vertues and offices of the soule in the bodie and in all the partes of it as he manifesteth his glorie vertue and power in this visible worlde in all the partes of the same For the first there is agreement heerein that as one onely soule is in one bodie and is sufficient for all the partes and members thereof so there is but one God in the worlde who is sufficient for all his creatures Againe if wee cannot conceiue howe the soule is lodged in the bodie howe it giueth life vnto it displaying all her vertues and doing all her woorkes therein but onely so farre foorth as shee giueth vs instructions and testimonies thereof by those diuers effects which wee see in euerie part and member of the bodie no maruaile then if wee cannot beholde with the eye nor comprehende howe GOD is euerie where filling heauen and earth and howe hee displayeth his power and vertue woorking in all his creatures guiding and gouerning them and preseruing them by his diuine prouidence and vertue For if wee cannot comprehende the creature or the nature thereof howe shall wee comprehende that of the Creator Iesus Christ saide to Nicodemus If when I tell you earthly things yee beleeue not howe shoulde yee beleeue if I tell you of heauenly things Wee may say the like heere that if it be impossible for vs throughly to know the earth or the bodie or soule of man or the nature and vertue thereof howe shall wee knowe the heauens and spirituall natures or God and his woorkes For if it bee beyonde our reach to discerne them in our selues no not the woorkes of our soule howe shall wee comprehende his woorkes in the whole worlde Notwithstanding if wee can well consider of that coniunction and agreement that is betweene God and his creatures with the the disposition of those sundry degrees which euerie one of them holdeth in this coniunction euen from the highest and most celestiall things that approch neerest to the nature of God vnto those thinges that are lowest and most terrestriall then shall we set God as it were present before the eyes of our spirite and by the contemplation of him woonderfully content all the partes of our soule Therefore to prosecute this poynt let vs note that GOD created and fashioned in his Angels images of himselfe that are altogether spirituall as indeede himselfe is all spirite and not inclosed or shut vp in any bodies that are of an earthly and corruptible matter Besides it pleased him to make another kinde of his image in the nature of man which should holde the second degree next to the Angelical nature in which hee represented himselfe more excellently then in any other visible nature and creature namely in a nature that came neerest to his owne next to that of Angels and in which the bodily and visible nature was ioyned vnto a spirituall and inuisible nature Now for the better vnderstanding hereof wee will set downe a coniunction of three kinds of good things which are in diuers degrees The first is God the creator who is the greatest of all and the soueraign good of all his creatures and is a nature without any qualitie or accident whatsoeuer For all that is in him is substantiall and essentiall This Good is such a nature as hath all his mouing of himselfe and receiueth it not from any other then from himselfe but giueth mouing to all creatures according to their nature and measure And yet all the motions in God are without any change either of time or place or howsoeuer so that hee abideth still immoueable and may alwayes say I am the Lorde I change not as it is in Malachie For he is euer one And seeing he
is the Original of all mouing he must of necessitie bee firme and stable because otherwise he could not giue motion to others as we haue dayly experience hereof in our selues For if we would moue one of our feete the other must abide steddie and firme and both the one and the other must alwayes haue some stay whereby to take their motion Nowe because God cannot haue stay from any other hee hath it in himselfe in that manner which hath beene declared alreadie For as hee is alwayes one so all things are present to him yea hee is euery where by reason that hee is eternall and infinite without beginning and without ende Iudge of all and is iudged of none gouernour of all and gouerned by none Secondly we haue those spirituall natures and creatures which are a great Good but not the greatest and chiefest Good which cannot be found but in the Creator This second Good hath qualities because all things in it are not substantial It hath also motion but receiueth the same from the first Good of which it dependeth and then it giueth the same to others This motion is in time but without place and this Good both iudgeth and is iudged gouerneth and is gouerned The Angels and humane soules are this great Good and these spiritual natures which are spirites hauing all these things But there is betweene them that difference before spoken off namely that Angels are spirits which were created to liue an immortal life and not to bee ioyned vnto any earthly bodies and that the spirite of men are created to dwell in bodies and to giue them life Therefore I let passe Angels for this time and purpose to speake onely of the spirite of man which is not immutable as God is but may receiue change of qualities as wee see in that it beeing created good became bad and of euill may also become good by the grace of God But no such thing can befall God For hee cannot but bee good in the highest degree and the soueraigne good of euery creature because goodnes is not accidental to him as it is to a creature but substantial and essential And as God is the soueraigne mouer who giueth motion to all creatures in this great world so the soule and spirite of man giueth mouing to the whole body of man who is the little world and to all the members thereof neither hath it this motion from any other creature beside it selfe as the body receiueth the same from it but onely of the Creator Nowe although this motion bee made in time yet it is not made by any change of place For what motion soeuer there is in the spirite yet it abideth alwaies in his place so long as it dwelleth in the body which it gouerneth vnder God the great gouernour by whome also it is iudged as it selfe iudgeth the body and all that is vnder the same Lastly followeth the body which is another Good but not so great as the spirit This hath not only quality but quantitie also whereas the spirite hath onely qualitie without quantitie For to speak properly no nature hath quantitie except it be corporal Therfore the soule of a great man is not greater then the soule of a little man in regard of corpulency because it hath none as the body hath So that when we say that a man is of a great spirite we meane it not in regard of bodily quantitie as when we speake of a great body but wee consider in him the experience of giftes agreeable to his nature wherewith he is endued aboue others And in taking it so it will often come to passe that the least bodies shall haue the greatest spirites and the greatest bodies the least spirites And by the same reason we consider in a little infant euen as soone as he hath receiued mouing in his mothers bellie the selfe-same soule that is in all the ages that followe his infancie vntill his olde-age and in death it selfe But according as those instruments whereby it worketh during life are fitte for their offices and as afterwarde when they waxe olde they faile of their naturall force and vertue so the soule sheweth her powers and wonderful effects in them and by them continuing still one and the same in substance and nature as these things haue beene at large declared vnto vs. And as for the motion of the body it is made both in time and in place and is gouerned and iudged but it selfe neither gouerneth nor iudgeth Thus wee may see howe these two good things the spirite and the bodie of which the one is greater then the other are vnited and ioyned together in man as if he caried heauen and earth linked together Wee may learne also howe in this coniunction the spirite occupieth the middle betwixt God and the bodie and agreeth with them both Wee see also the admirable workes of the soule during this coniunction all which are so many testimonies of the wonderfull workes of God and of his prouidence ouer all nature Moreouer we behold a very goodly disposition and excellent order in all the powers and faculties both of soule and body Let vs then make our profit of all these things and of these instructions and lessons which God giueth vs in them to leade vs to the principall end for which man was created namely to know and to honour his Creator Wherefore we ought chiefly to consider that seeing God in the wonderful compositiō of our nature hath placed the heart between the head and the belly and the vital vertue of the soule betweene the animal and the nutritiue vertue and the will betweene the vnderstanding and the most sensual part that is in vs therefore the heart and will must alwayes looke vpward and not downeward to the end that they may ioyne themselues to the noblest and most diuine part and not to the basest most sensuall and earthly part For they are in mans body as if they were placed betweene heauen and earth so that as man holdeth the middle place between Angels and other liuing creatures by reason of that communication of nature which he hath with them both so fareth it with the heart and the will betweene the head and the belly and betweene reason with that part which is capable thereof and the sensuall part which is without reason Wherefore if the will of man be ioyned with reason which is celestial and diuine and followeth the same it will become like vnto it and shal be able easily to gouerne the sensual part vnderneath it to be mistresse ouer it and to compel it to obey But if the Will despise reason and the counsaile thereof and if instead of mounting vpward towardes the noblest part it desecendeth to the sensual part and ioyneth it selfe thereunto then shall the Will be made like to that and shal serue it in place of commanding it And by this meanes the Will shall become altogether brutish wheras contrariwise
it might make the sensuall and earthly part as it were celestiall and diuine by drawing it with it selfe if it woulde obey reason rather then the affections of the flesh and if it would looke more towardes heauen then towardes the earth as men commonly vse to doe For as they are in the middest betweene Angels and beastes if they woulde looke more towardes heauen from whence their soules haue their Originall then towardes the earth out of which their bodies are taken they should become celestial and diuine like to the Angels and finally like to God who hath created them after his owne image But if insteede of beholding the heauens vnto which their faces are lifted they looke downe to the earth as brute beasts doe hauing more care of that then of heauen they shall become altogether earthie and brutish like beastes Therefore it standeth euery one in hand to bethinke himselfe seriously which way he aymeth whither he desireth to come and whom he had rather resemble either the angels or beasts Let vs then consider wel of our nature and of that order which God setteth downe therein and follow the same and beware that we doe not peruert it Let vs learne to acknowledge the image of God in vs and to beholde his great wisedome therein as it were in a little world First let vs know by our soule which is a spirituall and no corporall nature that God is a spirite and of a spirituall nature which is not shut vp and inclosed in any place For neither our spirite hath any abiding in a place as if it were inclosed and shut vp therein notwithstanding that it remayneth in a place as it were in regarde of that coniunction which it hath with the bodie Neuerthelesse it is not so inclosed therein but that it is able not onliâ— to raunge through heauen and earth and throughout this whole visible worlde but euen higher and farther so that the whole world is not of sufficient bignesse to containe the same or to content and satisfie it but that it will goe beyond it What then shall wee thinke of GOD who hath created it And howe forgetfull shall man bee of himselfe if whereas the whole worlde is not great enough for his spirite hee content himselfe with a little angle of the earth and doe after a sort burie himselfe therein Likewise let vs knowe and beleeue that God is inuisible seeing our soule is so and cannot bee seen with bodily eyes For it is not painted with any colour neither hath it any corporal figure whereby it may be seene and knowen which is doen onely by the acts and deedes of it Let vs not seeke then to knowe the essence and nature of God by the eyes but onelie by the spirite For hee cannot bee seene by them but onelie by the eyes of faith neither can hee bee founde or conceiued by corporall senses Againe wee ought not onely to consider but euen to woonder howe hee hath ioyned our soule with the bodie and distributed the vertue thereof into all the partes and members of the same and howe hee doeth so excellently knitte together and conioyne so manie members so distant one from another euen from the one ende vnto the other all which receiue life and vertue from the soule according to their nature and office and are all gouerned by one and the same spirite Let vs consider then howe hee woulde haue that part of the soule which is partaker of reason to haue the principalitie and dominion ouer the part in which he hath placed the affections to the ende that the chiefest should commaund and the other obey as himselfe hath the Lordshippe and soueraigntie ouer all his creatures as they that must obey him Let vs not then suffer the spirite to bee brought into bondage by the perturbations of the affections neither let vs suffer them to bee so lifted vp against reason as to bee able to turne the vertue of the soule against it In like manner let vs remember how God worketh in our mindes in such sort as that the knowledge of those things which wee knowe first is not abolished by the vnderstanding of other things we learne after but they are all kept together very surely in the chiefe part of the soule and that in good order by meanes of the memorie without confusion one with another euen as if they were written and engrauen in a table or in a piller of brasse Wherefore we should be very vngratefull and brutish if any thing in the world cause vs to forget God and if we haue not his benefites towards vs in perpetual remembrance FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 6. 6. 1. Cor. 12. Iob 33. 3. Psalme 12. 2. Prouer. 15. 28. and 16. 23. Gen. 1. 1 26. Psal 139. 13. Iob 10. 10 11. Rom. 1. 20. Psalm 139. 14. Isay 44. 2. Hebr. 11. 6. Act. 17. Rom. 1. 19. Psal 20. Act. 17. 27. Protagoras Diagoras Epicurus Lucianus Plinie Sen. Cassius Brutus Lucretius Pope Iohn 13. Pope Leo. 10. Frances Rabelais Iodellus A citizen of Angiers Isaiah 11. 9. 54. 13. Ier. 31. 34. Psal. 119. 71. Psal. 16. 1. Act. 19. 19 20. Matth. 15. 14. iohn 9. 39. Esay 29. 14. 2. tim 3. 13. 2. thes 2. 10 11 12. Rom. 1. 18 19. c. Matth. 24. Acts 2. 37. Psal. 19. 1. What we learne by the view of the world Psal. 8. 1. 4 5 6. Psal. 32. 9. Isai. 1. 3. Euery creature hath his proper motion and disposition The difference betweene the naturall and supernaturall desire of man to good 1. Cor. 2. 14. Isay 64. 4. Psal 16. 11. How we may see God How Plato came to the knowledge of God The knowledge of God and of our selues ioyned together Two books that reach vs to know God The necessitie of the word The name of God Exod. 3. 14. Steps to ascend vp by to the knowledge of God Gen. 1. 26. Three things to be considered in the creation of man Isa. 40. 13 14. rom 11. 34. Prou. 8. 22. c. The trinitie of persons in the vnitie of the godhead Gen. 1. 27. Gen. 〈◊〉 7. Gen. 3. 19. Mans body compounded of the 4. elements Of what element eâ—ery sence holdeth most The first matter the mother of all things An argument of all Atheists against mans creation Aristotles errour was that the worlde had no begâ—nning Nature commeth of the Latine word Nascor which signifieth to be borne How we must ascend vp to the knowledge of God by his creatures Gen. 2. 15 18. What great knowledge of naturall things was in Adam Man was created for societie The creation of woman and vse thereof In Hebrew Ish signifieth man and Ishah woman Ephes 5. 29. How Atheists scofle at the womans creation Genes 2. 21. Of the mvsterie of Christ and his Church in the creation of the woman Ephes. 5. 30. The opinion of naturall Philosophers touching the nature of women Genes 1. 27. 1. Cor. 11.
a lamp and mans body The causes of chirst and hunger Of physicke and the causes therof Instructions from the sense of taste The equality of heate and moysture preserueth life Of the inequality that is in the nature of the body A testimonie of the great prouidence of God What meate is fittest for infants From whence commeth the different substance of our members Men haue more varietie of drinks then beasts We must eate neither too much not too litle The chiefe end of foode Iohn 1. Vnthankful men are like to hogs Luke 12. 48. 1. Tim. 4. 4. Food must be receiued with thankeâ— giuing Some more like to madde dogges then men What beautie is and wherein it consisteth The nose is very seruiceable to the braine Why the sense of smelling is placed so neere to that of tasting Of the agreemeÌ„t of these two senses How men abuse these senses Iohn 12. 3. How the spirites are resâ—estâ—ed with sweete odours Of the diuers vses of the nose Of the matter of the nose How the nose is in steade of a spowt to the braine Of the nosethrils and of their parting asunder Of the spungie or siue-bone Of the muscles of the nosethrils and of the sinews of smelling Notable instructions for the soule Psal 16. 11. Of the vse of the externall senses Of the fupersluities that proceede out of the body Of the passages meete to purge the body by Of the pores in the skinne Of the spowts of the braine and head The face compared to a Limbeck Good instructions for all men The profite of care-waxe The diuersitie of faces is wonderfull The great variety of noses Varietie of countenance in one man The description of an angry visage Of an arrogant countenance Pride is seated vpon the eie lids Matth. 23 12. Luke 14. 11. The seate of shame Esay 48. 4. Ezech. 3. 8. Of the true Physiognomy Iob 10. 12. Genes 2. 7. Three sortes of faculties in man Of the animal power Of the sensitiue Of the motiue How we come to the knowledge of the soule The knowledge of the soule how necessary and excellent it is The knowledge of our selues very necessary The diuision of creatures Of creatures without life The celestiall bodies are immutable Of creatures hauing life Of the vegetatiue life Of the sensitiue Of the cogitatiue Of the reasonable soule The soule of man differeth from that of beasts in vnderstanding and immortality The soule is the proper inhabitant of mans body Two natures in man Two sorts of spirites The description of Angels Mens soules haue alwaies life in the. Matth. 10. 28. Luke 12. 4 5. The soule compared to a cunning workman To a musicion To an inhabitant The soule is the workeman the body the toole A glasse to see God in The world is not the body of God How the soule in the body resembleth God in the world The absurd collection of Atheists Of the Animall vertues Three bellies attributed to mans body Of the braine of the image of God therein The braine most resembleth the heauens Three kindes of knowledge Of the first kinde of knowledge common to all liuing creatures Of the second kind of knowledge Of the third kind of knowledge Of the naturall vertue and of the kindes thereof Of the Animal vertues and powers in the internal senses Of Imagination Of Memorie Of Fantasie and Common sense Of Reason and Iudgement The nature of the reasonable part in the soule is hard to be knowne Of the litle Bellies of the braine Of Dâ—â—a mater or the hard mother Of the skull Three vses of the hard Mother Eccles. 12. 6. Of Iia mater or the godly mother Of the braine and office thereof The diuision of the braine Of the presse and Vault in the head Of the Like worme and of his office Of the passage whereby the superfluities of the brain are voyded None can here attaine to a perfect knowledge of the essentiall power of the soule The mind cannot perfectly know it selfe God cannot deceiue nor be deceiued The testimony of the scriptures most firme Rom. 2. 15. Of the seate of voluntary sense and motion Of the Common sense and of his office Of Imagination and of Fantasie Dan. 2. 28 29. The giddinesse of Fantasie Fantasie is dangerous It is very subiect to the motions of good or ill spirites How sorcerers are deluded by the Diuell The deuill counterfaiteth the workes of God Of the force of imagination The strong fancie of women with childe Imagination preuaileth much in beasts Good counsaile for euery one Psal 119. 37. Beasts search only after corporall things belonging to this life Of the seate of reason and of his office Reason is the iudge of Fansie Of Memorie and of his office Dan. 2. Of the seate of memorie Causes of good and bad memories Of the agreement betweene all the senses The memorie is a spirituall eye Of the effects of Reason Of vnderstanding and contemplation A double discourse of Reason in man Memory compared to a picture What remembrance is The minde compared to the keeper of Rolles A good admonition to humble vs. Diuers kindes of madde folkes The imagination troubled Reason troubled The memory lost Dan. 4. How a man may â—â—dge of the â—eats of the senses Of such as are possessed with Deuilles The power of euill spirites Matth. 26. 4â— and 6. 13. Iob 7. 15. 1. Sam. 16. 14 15. 314. Good instructions for all men Psal 148. 8. Of contemplation and action The senses of â—â—â—serue for the good of his soule Contention betwixt the spirite and fantasie What is meant by the reasonable soule Proofe that the soule of beasts is mortall but of men immortal What is in plants aboue stones and in beasts aboue plants in men aboue beasts The end of mâ—nâ— being Only God knoweth the soule perfectly What actions men doe which beasts cannot How beasts discourse Ezech. 37. 1. Act. 10. 3 10 11. 2. cor 12. 2 3. Of the VnderstaÌ„ding and of Will The memory coÌ„pared to the rolles of Chancerie What degrees are betweene Iudgement and Will What knowledge we may haue of variable things In what things coniecture taketh place Of what things science or knowledge may be had In what things wisedome taketh place Ephes 1. 16 17 18. The author of wisedome Ephe. 3. 19. Much darknesse mingled with our natural light The cause of the diuersity of knowledge and of ignorance in men 2. Cor. 4. 4. Causes of the variety of mens opinions The manners of men follow the disposition of their bodies Two kindes of discourses Of the end of al discourses A comparison The seueral powers of the soule Of the office of Iudgement A sound iudgement is an excellent gift of God Two kindes of consents Agreement betwixt Beleefe and Science What Opinion is What doubting is Of saith in diuine things Of the light of faith Of the senses of faith Ephes 4. 30. 2. cor 1. 22. Ephes 2. Hebr. 11. The conclusions of faith are most true
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
of soules Mark 6. 3. matt 13 55 56 iohn 6. 42. Mala. 4. 5. Iohn 1. 21. Matth. 11. 14. and 17. 12 13 Luke 1. 15 16 17. Numb 11. 25. 1. Cor. 12. 11. The fountaine of Gods graces diminisheth not 2. King 2. 9. Esay 29. 14. 2. tim 3. 2 3. 2. thes 2. 10 11. The Pythagoreans of our time Of the true transmigration of soules Of the creation and generation of soules How God rested the seuenth day Actes 17. 28. Another opinion of the creation of the soule Gen. 2. 7. The nature of the soule is not curiously to be searched after How the soule is stained with sinne Rom. 5. 12 15. Verse 19. Humane philosophie is blinde The causes of errours Three faculties vnder the vegetatiue vertue Two parts of the sensitiue vertue How the Astronomers referre the powers of the soule to the starres Powers proper to the â—easonable soule Of speech Of speech Of the speculatiue and actiue vertue Of the politike vertue The kindes of it Of the heroicall vertue Against the astronomicall influence of vertues Philosophers esteeme too highly of mans nature What iustice God approoueth Foure contemplatiue vertues according to the Platonists Howe those agree in some sort to foure christian vertues Why men encline to lies rather then to the trueth The diuelish infection of Atheisme Reasons to proue the immortalitie of the soule Why men beleeue not the immortalitie of the soule Wisd 2. 1 2 c. The sayings of Epicures Verse 21 c. Wisd 3. 1. The corrupt opinion of Atheists and Epicures Atheists may wel be compared to beasts Reasons to shew the soule of men to differ from that of beasts The image of God is to bee sought in the soule An answere to an obiection A reason of Atheists confuted by a similitude Luke 16. 26. marke 16. 14. Math. 28. 9. luke 24. 36. iohn 20. 19 20 act 1. 2 3 10. 1. Cor. 15 6. Exod. 3. 6. mat 22. 32 33. mar 12. 26. luk 20. 37 38. The resurrection of the dead proued 2. Thess 1. 6 7. How we know the hidden things in nature An argument taken from the knowledge of the soule to proue it immortall Eternitie considered diuerâ—ly A speciall difference betweene the soule of man and 〈◊〉 beasts A firme proofe of the soules immortalitie A fitte comparison Gen. 1. 26. Why man was saide to be a liuing soule How God dayly createth soules What a miracle is Buggery violateth the law of nature God is the onely father of our spirite Three things vnseperable The desire of perpetuitie an argument of the soules immortalitie Another desire which is to continue our memory for euer Another desire of perpetuitie appearing in funerals An obiection The answere to it Of the true immortalitie An argument taken from the apprehension of death to prooue the immortalitie of soules Of the ende of good and euill men The right Armes of Machâ—auâ—llian Nobilitie An argument of the pleasures of the soule to shew the immortalitie thereof Some more like to beasts then men How we must iudge of the nature of the soule Of the true pleasures of the soule An argument from insatiable pleasures for the immortalitie of the soule A corrupt spirite taketh the shadow of things for the things themselues An argument taken from vices for the immortalitie of the soule How God punisheth vicious deâ—ires Esay 38. 12. 2. Pet. 1. 13 14. 2. Cor. 5. 1 2. Hebr. 13. 14. An argument taken from the frame of mans body to prooue the immortalitie of his soule Another argument taken from the motion and rest of the soule Of a fish called Vranoscopos Except the soule be immortal man is created in vaine The immortalitie of the soule is linked to the religion prouidence of God An argument taken from the consent of all people Other reasons to the same end Actes 3. 21. What the endâ— of a thing is Of the multitude and qualitie of witnesses to prooue the immortalitie of the soule What kinde of Philosophers Atheists and Epicures were An argument taken from the desire of wisedometo prooue the immortalitie of the soule 1. Cor. 13. 12. An obiection made by some Philosophers The answere Aristoteles opinion touching the immortalitie of the soule How the vnderstanding commeth to the knowledge of outward things by the senses Howe the outward senses looke vpon things How the internal senses receiue the same things How the Spirite receiueth them from the internall senses Other reasons for the immortalitie of the soule The soule can not be diuided Other reasons for the immortality of the soule Prou. 10. 24. Euery one naturally desireth life Reasons taken from reward and praise to proue the immortality of the soule The dead haue no feeling of praise Death most lamentable to the best men if the soule were not immortal Cato beleeued the immortality of the soule What comfort it is to beleeue a place of rest after this life What store of testimonies stand for the immortality of the soule Of such as say it is good to keepe men in this opinion of the immortalitie of the soule and yet themselues beleeue it not How wee must iudge of a wise man Ioh. 12. 31. 2. cor 4. 4. Ephe. 6. 12. The inconueniences which follow the former opinion of perswading men to goodnesse by false meanes That which corrupteth the spirit is contrary to the nature of it The difference betwixt conuincing and conâ—ounding a man Internal testimonies of the immortality of the soule The cause of true ioy in the spirite Where God is said to be especially The true cause of grief torment How men cary about them the matter of two fires Deut. 4. 24. heb 12. 29. Esay 66. 24. matth 22. 13. 25. 30. A sure argument in the wicked of their future torment in another life Naturall reasons to proue the immortalitie of mens soules The naturall knowledge of good and euill an argument of our immortality The nature of loue and hatred The necessitie of another life after this Gen. 4. 6 7. A similitude Sorow euer followeth sinne What conscience is Why it is called Synteresis Of the Philosophers Anticipations Ephes 4. 19. Atheists compared to drunkards and madde folks A sit similitude The wicked alwaies condemne themselues Foure offices of the conscience The more wicked a maÌ„ is the greater is his feare The Deitie prooued by that feare which is naturally in men The greatest persons liue in most feare The Atheists prouerbe that feare made gods turned against themselues The difference betwixt the feare in men and in beasts Strong reasons against Atheists Feare is a natural testimonie of a diuine essence What this worde Animal signifieth Atheists are reasonable beasts Atheists sitly resembled to Spiders Plinies brutish opinion touching the immortality of the soule Plato his opinion of the creation of soules Plinies reasons against the immortalitie of the soule Plin. lib. 7. ca. 55. Pliny blasphemed God vnder the name of Nature Democritus beleeued the resurrection of bodies What Philosophers went into Egypt to learne wisedome The conclusion of Plinie touching this matter The iudgement of God in Plinies death Plin. Nep epist ad Oâ—â— Taâ— The absurd consequents of Plinies opinion Mat. 28. 12 13. Against them who say that the soule can not be knowen to bee immortall according to nature Of them that alleadge Salomon against the immortalitie of the soule Eccles. 3. 18 19 20 21. Eccles 12. 7. Chap. 12. 1. The iudgement of God vpon Lucian and Luâ—retius two Arch-Atheists Euseb Hier. Crin de Pâ—â—at The doctrine of Epicurus commended by Lâ—cretius Epicures thinke themselues kings and gods The blasphemie of Atheists The absurdities that follow the opinion of the Atheists Of the force of arguments alleaged before for the immortalitie of the soule The summe of this whole book The world compared to mans body and God to his soule Against such as say that God is the soule of the world The image of God in mans soule Iohn 3. 12. Of that coniunction which is betweene God and his creatures Of God the first greatest Good Mal. 3. 6. Of spirituall natures which are the second Good The spirit of a man moueth not in place Of the body which is the 〈◊〉 Good The right end of our creation Mans will must looke vp to the head not downe to the bellie Man is a middle creature between Angels beasts A spirite is not shut vp in a place It is inuisible The coniunction of our soule and body is a wonderful work of God
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
that his 〈◊〉 â—â—â—cheth ouer all that the soule of man is immortall and that after this lâ—se there is a place of happinesse for the good and of torments for the wicked is as I may terme it a supernaturall error or rather cleunâ— againsst 〈◊〉 religion nature and all The trueth whereof appeareth both by the common consent of all nations who haue generally approoâ—ed those points as inuiolable principles and maximes in nature and also by the iudgement of the sounder sort of Phylosophers and Lawmakers amongst the Heathâ—â— who knowing that all mens consciences did naturally acknowledge not onely a being of a diuine power but a subiection also thereunto pretâ—nded that their lawes and superstitions came from some one or other of their supposed gods goddesses as Minos King of the Cretensians made the people beleeue that he had receyued his lawes of Iupiter Lycurgus the Dâ—â—â—demonian lawmaker of Apollos oracle Numa Pompilius a Romanâ— king of Aegeria the Nimph and so the rest of others And in truâ—th they that deny the diuine essence what do they but deny themselues and the being of all things in the world besides For as Aratus the heathen Poet 〈…〉 is also confirmed vnto vs by the Apostle Paul In God we liue 〈…〉 haue our being so that without him it is impossible wee should haue any being one moment of an houre And it is strange to consider 〈◊〉 these reaonable beastes for men I dare not call them standing so 〈◊〉 vpon reason and sense as they would seeme to do cannot in reason 〈◊〉 that this great variety exquisite order which they behold and see in nature natural things must of necessity haue some superiour cause from which they receiued both their first beeing and their contiâ—â—al 〈◊〉 in the same When they looke vpon any excellent picture they presently iudge as the truth is that it was wrought by some cunning painter and euery 〈◊〉 building leadeth all men to the consideration of some exquisite master builder that framed it And shall not the view of the worlde and the knowledge of so many admirable things therein as are subiect to all our senses constraâ—â—â—â—s to acknowledge a superiour cause and creator of them all Doeth any shippe sayle his right course without a Pilot or is there any Citie well gouerned without a Magistrate And shall any surmize that the celestiall lights could obserue their right motions without the direction of him that made them or that the terrestriall globe of the earth coulde 〈◊〉 so well ordered by the course of nature were it not that all things are 〈◊〉 by him that 〈◊〉 them all But such is the blockishnesse of these 〈…〉 that they will beleeue nothing but that which they may see with their eyes and 〈◊〉 knowledge of by the light of their bodies As though if their eyes were plucked out of their heads there could be no sunne in the 〈…〉 nor light in the worlde because themselues were in darkenesse and coulde see nothing How many things are there in nature which 〈…〉 and yet no man maketh any question of their being no not they 〈◊〉 who notwithstanding deny that there is any diuine nature any 〈◊〉 soule Angell or spirite because they are not visible and subâ—ect to â—ight Can any of them see the winde looke vpon the voice of a man beholde the sweete harmony of musicke Nay can they take a viewe of the heartes in their bodies or of the braines in their heades Are they therefore without heart and brainelesse Surely it seemeth they are cleane voyde of brayne â—it and common sense that nayle all their beliefe so fast to the sight of their bâ—dily eyes And yet were it so that they would not most wilfully 〈…〉 the euidence of their owne hearts they should there behold with the eyes of their mind as it were in a christall glasse that which may bee knowen of God Nay the holy Ghost proceedeth further and telleth vs that euen our bodily eyes may and doe after a sort looke vpon the eternall poweâ— and Godhead which are seene by the creation of the worlde being viewed in the workes thereof And because it may so fall out by the 〈◊〉 iudgement of God that these beetle-eyed Atheists may aswell be depriued of their bodily eyes as they want the sight of their mindes the creator and Lorde of the whole worlde hath set such markes of his diety in his workes that such as haue onely the direction of nature may euen with their eyes closed vp touch and handle him if they will but grope after him in whom we all liue mooue and haue our being What should I presse them with the certayne testimony of their owne hearts and consciences which will they will they drawe them to a fearefull acknowledgement of the mighty power of God whensoeuer eyther by his terrible voyce of thunder he shaketh their heartes or by some irrecouerable disease as a messenger of death hee 〈◊〉 them to appeare before his tribunall seate and throne of iustiâ— But there needeth no other proofe to coâ—â—nce them then the wordes of their owne mouthes For doe not their horrible oathes whereby they blasphâ—â— the Maiesty of God and asmuch as lyeth in them teare him in pieces â—e aâ—e â—â—â—nesse against themselues that the Lorde whom they despite in that 〈…〉 hath a being howsoeuer otherwise they deny the same And if no reason will sinke into their braines yet mee thinks the waight of Gods iudgement which haue from time to time seased extraordinarily vpon these Atheists that haue sprung vp in the world should cause them more seriously to consider of their miserable estate It is reported of Protagoras who was one of the first of that stamp that being banished from Athens and his Books publikely burnt he was drowned in the sea as he sailed into Sicilia Diagoras was violently slaine by certain men whom the Athenians had hired with mony for that purpose Epicurus also who placed his felicitie in corporall pleasures died miserably in a vessell of hot water after that he hadbin foureteene daies together extremely tormented with the stone in the bladder Lucianus surnamed by his owne countrimen the Blasphemer as he behaued himselfe most currishly in barking both against the gods of the Heathen and against Christ Iesus the Sauiour of the worlde so his ende was thereafter by being torne in peeces and deuoured of dogges Plinie the elder denying the immortalitie of the soule of man and placing Nature a creature in the steade of God the Creatour whilest he was ouer-curious in searching out the cause of the burning of Aetna was choaked with the smoke that issued from it A iust punishment for him to ende his life by smoke who esteemed his soule to be no better then a little vapour Cassius being a professed Scholler of Epicurus Brutus most brutishly railing vpon the prouidence of God because his enterprises against Caesar succeeded not to his
all natures contayned therein if it shall please God to giue vs grace as he hath giuen vs wils to performe it True it is that we haue now taken in hand a very long piece of worke and not greatly necessary in respect of the principall cause of our meeting together if we meant here to make an entire and perfect Anatomy of mans body This duetie belongeth to Physicions which we will not take vpon vs but it shall suffice vs to open a gappe to the consideration first of the matter whereof the body is made and of the diuersitie thereof then of the fourme which God hath giuen vnto it and lastly of the profit and vse of them both For through a litle vnderstanding and knowledge which wee may haue of these things if we consider them as we ought we shal haue great occasion to maruayle at the worke of God in the frame of the body yea wee shall see therein store of testimonies of his almighty power knowledge wisdome goodnesse and prouidence But as for the soule we will labour to make her to behold herselfe in the glasse of her wonderfull actions so farre forth as she is able to contemplate herselfe and to measure her greatnesse by her owne compasse Wherefore we will here make as it were an Anatomy of the soule and of all her partes powers vertues and faculties instructing our selues at large in the consideration of her nature creation and immortalitie and eschewing in all our discourses as much as we may obscure words and phrases subtill curious and vnprofitable disputations which the ancient Philosophers haue vsed in the searching out of such matters we wil apply our selues to the greatest number of such as haue not haunted the schooles of philosophy that we may profit many and instruct our selues in the truth by familiar speaches so farre forth as our weake iudgement is able to comprehend being directed by the gift and grace of God and made coÌ„formable to his word which is the true touchstone whereby all doctrine is to be examined Moreouer we wil obserue in our discourses the same order which we kept in our Academical treatises but only that I thinke it meetest for our present purpose that euery one of vs after he hath discoursed of some point should offer matter subiect to his companion to prosecute and speake of as if he gaue him instructions concerning that thing which he propoundeth vnto him And thus we will deale all foure of vs euery one in his course making one discourse round in the morning and another the afternoone continuing vntill we haue finished as it were a naturall history of man and of his parts the body and soule First therefore thou shalt instruct vs ASER in the creation of first man and in the matter whereof mans body is made Par la prieres Dieu m'ayde ¶ THE FIRST DAYES worke of the second part of the French Acadamy Of the creation of the first man and of the matter whereof the body of manis made Chap. 1. ASER God only hath his being of himselfe therefore he is eternal without beginning without end But because hee would not be alone he created the creatures and by their creation gaue being to that which was nothing before Therefore all natures tooke their beeing and essence and do hold it of that first euerlasting essence Thus also he answered to Moses who asked of him what his name was I will be that I will be or I am that I am Moreouer he said Thus shalt thou say to the children of Israel I am hath sent me vnto you We see heere what name hee giueth himselfe whereby hee sheweth that he onely is and hath an immutable essence and existence which onely to speake properly a man may call a Being Wherefore seeing God is the first essence and that onely that hath being of it selfe and from which all others proceede as riuers from their spring and fountaine we shall easily come vnto the Eternitie of God if we know how to ascend thither by the degrees of the essences of all those creatures which descended from his eternall and vnchangeable essence by reason whereof he is called Iehouah by the Hebrews If then we consider our selues euery one of vs shal know that he had a beginning that he made not himselfe neither came into the worlde but by the help of another This consideration wil leade euery one to his father and mother that begat him being come so far he wil passe on and ascend step by step to his ancestors making the like iudgement of al his predecessors as of himselfe For he wil by and by think that they came into the world after the same maner that he did and not otherwise and that they were not the first men Thus if a man ascend vp stil from father to father he must needes in the ende come to some one father that was the first father of all of whome all others tooke their beginning as hee that was the stocke of all mankinde This first father must either haue his being of one or be eternall or come of some eternall matter like to God or bee God himselfe Which because heâ— coulde not be â—hee must needes haue some beginning and bee borne after another fashion then they were that descended of him Now what 〈◊〉 can we say he had but the Creator of the whole world Being come to his first beginning wee can mount no higher but must stay there and conclude that this first builder of nature was without beginning that he is infinite and eternall otherwise we shall neuer find place to stay at Thus we see how the creature leadeth vs from essence to essence proceeding from one to another vntill it come to the first essence which is infinite and eternall the spring and fountaine of all others which we call God But let vs speake of this creation of the first man After the almighty power of 〈◊〉 Eternal had within nothing and of nothing made the onely matter of the world had seucred out of this Chaos the ayre the fire the earth and the water inriched the whole with celestiall lights herbes plants earthy ayery and watry liuing creatures Let vs sayd he make man in our owne image according to our likenesse and let them rule ouer the 〈◊〉 of the sea and oâ—er the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and moouethon the earth Nowe we will note here in the first place three things well worthy of consideration First that God did not barely command that man should be made and created as he commanded for the other creatures but he speaketh as though some great king or prince should ideliberate with his Councill about the making of some great worke declaring afterward himselfe why he tooke this way in the cruation of man onely and not in the creation of the other creatures like wise
when he sayth According to our own image and likenesse which is the second thing we haue to note For by these wordes he plainely declareth that he mindeth to make a worke the like wherof was not before and to draw our an image more agreeable to his nature and more worthy his Maiesty then he had done before amongst all the worksâ— of his hands For although he had already idomed and replenished the whole heauens 〈◊〉 gooâ—y lights yea al thee 〈◊〉 and residue of the world with all sorts of creatures yet there was not one creature vnder heauen which he had made capable of vnderstanding and reason to know and glorifie God the creator of the whole world And 〈◊〉 the Angels being 〈◊〉 spirits had this vnderstanding and knowledge yet he would haue man besides vpon earth for whose sake chiefly he had created the world to the end hee might know and glorifie him together with his Angels Therefore Moses addeth the third thing which we haue to consider in this deliberation of mans creation thereby the better to let vs know the excellency of this creature aboue the rest when hee declareth that God would create him that he might rule ouer the rest of the liuing creatures and ouer the whole earth as if man should be his Lieutenant and as it were a litle terrene god vnder the great soueraigne God that created him But some man may aske with whom God maketh this deliberation For he speaketh as though he would haue some helpers and companions in the making of this so excellent a work The Prophet Isaiah answereth to this saying Who was his counseller or who hath giuen to him first and he shal be recompensed For he had no other counsaile or helpe but of himselfe and of his heauenly and eternall wisedome as it is testified by Salomon Therefore we must not thinke that he had the Angels for counsellers and helpers either in the creation of man or of any other creature whatsoeuer as some haue presumed to imagine and to affirme For that were to derogate too much from the nature and maiestie of God and to take from him the title of Almightie which agreeth to him onely For the creature cannot be a creator And as there is but one onely God so there is but one creator of all things For the worke of the creation can agree to none but to God only But Moses by this maner of speaking in the plural number meant to giue out some obscure knowledge of the trinitie of persons that is in the vnitie of God and that vnion which they haue together in the worke of the creation which is common to the Father with the Sonne and the holy Ghost as are all the other workes of God For although there bee distinction of persons in one and the same diuine essence yet there is no diuision betweene them nor separation And as they are vnited together in one and the same essence so likewise are they in all their works For the Father doth nothing but by the Sonne that in the vertue of the holy spirite Therefore the Prophet addeth immediately God created the man in his image in the image of God created he him he created them male and female We see here that Moses doth not propound vnto vs three Gods or three creators but one onely And in that he doeth twice repeate this that God created man in his image it is to let vs vnderstand that this point ought to be well considered of and weighed as that wherein consisteth all the excellencie of man and the true difference that is betweene him and the other liuing creatures which are but brute beasts We shall know where we ought to seeke this image of God in man after we haue heard the rest of the historie of his creation For after that Moses hath briefly and summarily spoken as wee haue saide he taketh the same matter againe into his hand and intreateth thereof more specially He saith then That the Lo 〈◊〉 of the dust of the ground breathed in his face breath of life that the man was a liuing soule Wherby he sheweth euideÌ„tly that God did not create the body soule of maÌ„ both at one time as he had created the beasts but the body first then the soule which he ioined therwith not only to giue life vntoit as it is giuen to brute beasts by the soule which they haue but also to make it capable of vnderstaÌ„ding as we shal vnderstand more at large hereafter For we speak not now by what means or at what time the soule is ioined with the body in the coÌ„mon ordinary generation of men but only of the mean order which God obserued in the creatioÌ„ of the first maÌ„ according to the rehearsall which Moses maketh Now touching the matter wherof he made him because the chiefest most apparant was taken froÌ„ the earth it is said expresly that he was made therof that he should return thither as we see it true in the death of euery one But this is most certain granted of al the great philosophers yea euideÌ„t to be seen that mans body is compounded of the 4. elements of all their qualities as also all the other bodies of creatures vnder heauen And because the greatest part which remaineth of that which wee see of man is of the earth therefore it is said that he returneth to earth although whatsoeuer is taken of the other elements in the compositioÌ„ of his body doth likewise turne againe into theÌ„ For the flesh of man agreeth aptly with the earth his vital spirits with the aire the fire his humors with the water The sence of seeing agreeth with the fire that of hearing with the aire that of tasting w e the element of water the sence of touching with the earth that of smeling with the aire and fire as we shall vnderstand more at large hereafter when we handle them Yea there is no piece so small in the whole frame of man wherein euery one of the elements doth not intemeddle his power qualities although one of theÌ„ doth alwaies command aboue the rest This is to be seen in the blood which is the first chiefest of those 4. humours in the body is properly of the nature of the aire For the muddy dregs which coÌ„monly thickeÌ„ settle in the bottoÌ„ of it are of the nature of the earth are called Melancholy the pure blood that swimmeth in the midst doth represent vnto vs the aire that humour that swimmeth in a rounde circle is watrie sleame and the skumme that appeareth aboue is the choler which is of the nature of the fire If we coÌ„sider the ordinary generation of men the matter is humour naturall heate is as it were the master buylder drynesse hardneth the body and colde refreshings doe not onely moderate the heate that the moyst matter should not bee
consumed but haue also their proper action to congele and gather it together Nowe we must vnderstand that of this first matter which contained all the elements and which God made the mother of all things and capable of all formes euery bodie is compounded euery one returneth into the same againe of that taketh a new forme so that the true matter of all corporall things doth not turne into nothing neither increaseth or decreaseth in any sort So that euer since the Eternall that can doe all things made this whole great frame of nothing no one thing is made of nothing neither doth any thing vanish into nothing but the change of euery thing that is bred or that dieth is only in forme Now by this knowledge of the matter of the first mans body we may easily vnderstand of what matter al mens bodies are made For certain it is that of one only man al others haue had their beginning being all his seed offspring multiplying daily according to his first vertue The reason hereof is this because this power is naturally ingraffed in euery thing to bring forth his like to continue it selfe in the same kind being inhabled therunto through a quickening vertue infused into it by that diuine reason which is the efficient preseruing cause of all creatures Now I doubt not but the Epicures Atheists such like deriders of God his word with whom this age is pestred more then any age past will account all this to bee a very fable that hath bene hitherto spoken of the creation of the first man For they giue no more credite to the writings of Moses and of all the Prophets Apostles then to an old wiues tale or to the fables of doting dreames Neither wil they beleeue any more of God of his prouidence and of his workes then they are able to vnderstand know and comprehend by their naturall reason They will say then that they haue not seene the like workes in nature which they put in stead of God and so by the same reason they wil account for lies whatsoeuer the word of God teacheth vs cōcerning the creation of this great visible world of all things contayned therein as also that which we shal heare anon touching the creation of woman And thus because they saw not when God created the worlde because he did set another order in nature after the creation thereof then there was before he had created nature therefore according to their goodly phylosophie there shal be neither God nor Creator nor difference betwixt the workes of the creation in which nature it selfe was created and those that sollowed after God and disposed the order of nature created by him What then shall we say of man of al the world Shal he be without a creator and eternall or made of some matter that was eternall with God or shall he be God himselfe For eyther he was created or he was not created If he were not created then is he eternall as euen Aristotle saith following the discourse of humane reason which notwithstanding blinded him in this marter of creation Wherein hee is not onely contrarie to the worde but also to his master Plato and to the best and most excellent amongst the Philosophers But if the worlde was created it must needes bee that it had some beginning that the first man as likewise euery other creature was begotten after another maner then the vse is at this present But what would these sharpe wittes or rather dull beasts say if they had not seene by experience the woorke of God which they call the worke of nature onely in the generation of men For of what are they daily begotten and conceiued but of a supersluitie and as it were of an excrement of mans body as hereafter we shall vnderstand more at large Is this farre more easie to digest in humane reason then the first creation of man If these skorners had neuer seen such a thing and if they were not conuicted heereof by dayly experience they would giue as litle credite to those that should tell them of it as they doe to the spirite of God speaking of his workes by the mouth of his Prophets As for those that set nature in the place of God what greater brutishnes can proceede from them For doeth not the very same of nature declare sufficiently that nature is a thing made and created and so consequently hath her creation and her birth of God as all other creatures haue But God punisheth these poore ignorant fellows with the like iudgement that he doeth many other skilfull and great Philosophers whome hee oftentimes giueth ouer into a reprobate sence because through their pride and ingratitude they abuse the knowledge of naturall things which God giueth them and so that science which should lead them to a greater knowledge of God maketh them more beast-like then any other through their owne fault For it cannot be otherwise but that euery one considering the nature and composition euen of one only member of mans body most of necessitie acknowledge and confesse that some Woorke-master made it and that this Woorke-master is of no bodily or humane nature but of a spirituall and diuine being that hee hath not onely vnderstanding and knowledge of all things but also that hee is vnderstanding it selfe that hee knoweth loueth and is the authour of all order and that his wisedome and vertue is so infinite that it surmounteth all mens vnderstandings Heereupon it followeth that hee is worthie to be esteemed for God and to bee woorshipped of all men There are others that aske why man was not created an infinite space of time before hee beganne to be by the testimonie of the holy Scripture which teacheth vs that it is not yet fully 6000. yeeres since his creation as though he had bene created very late But if the shortnesse of time offendethe them because they thinke that there are so fewe yeers since we reade in holy Scripture that man was created let them consider that nothing lasteth long if it haue any ende and that the whole space of ages past if it be compared with eternitie that is endlesse is not onely not to be thought litle but none at all Therefore that question which now they aske after 5000. yeres they might with the same curiositie demaund after sixe hundred thousand yeeres if the world had endured so long They also that were before vs when man was but newely created might haue moued this question yea the first man might haue enquired also assoone as hee was made why he was not made before And so this controuersie about the beginning of mans being had neuer at any time heretofore any other reasons then it hath nowe neither shall haue heereafter Let vs knowe then that God being eternall and without beginning began time and in time made man whome hee had neuer made before being ledde thereunto not
by any newe and sodaine motion but by an immutable and eternall counsaile For no newe thing can befall him neither is there any thing in him that is mutable but according to the height and depth of his riches hee hath multiplied the children of men And let them thinke imagine and dispute what they list yet all things haue had their beginning according to the good prouidence of God which no man in the worlde can sufficiently comprehend O great mysterie that God hath alwayes beene and that it pleased him some time past to make man first who was neuer made before and yet not to change his purpose and will Thus you see howe wee must steppe by steppe ascend by the workes of God vnto himselfe as we haue alreadie touched in the beginning of our speech and as wee can doe it well ynough in mens workes For when I behold a worke it by and by putteth me in minde of the instruments wherewith it was made and the instruments of him that made them and of him that set them aworke Then the Workemaster putteth me in minde of him that made him such a one namely both of his master that taught him and also of his parents that begate him Thus climing vp still from one to one and from degree to degree I must needes in the ende conclude that there is one chiefe Workmaster of whom all others are descended by their order degree And there I must stay as in like maner proceeding from one essence to another I may come to the contemplation of that infinite and eternall essence which is the spring and first cause of euery nature namely vnto God who hath giuen to that matter whereof he made all things a forme meete and conuenient for that worke which he would make of it This is that which I thinke we ought to conceaue touching the creation of the matter of mans body Now before we consider the disposition therof I thinke we ought to intreate of the creation of woman who is one selfe same flesh differing onely in sexe and appointed of God to bee a necessarie helpe for the originall and preseruation of mankinde which I desire to heare you discourse of AMANA Of the creation of Woman Chap. 2. AMANA No maruaile if the eye of mans soule be often dimmed yea looseth all light in the diligent consideration of the wonderful workes of Gods prouidence For as the eye of the body although cleare of it selfe cannot behold colours figures other visible things except it bee illuminated with light from heauen or from some other lightsome body so albeit our vnderstanding of it owne nature be very cleare sighted as being a beame of the diuine brightnes yet by reason of the bond that conioyneth it to the body wherein it is ouerwhelmed with the darknes of the matter it can in no wise attain to the glittering conceptions of eternall wisedome vnlesse it alwaies haue God that great euerlasting Sunne and his heauenly light to illuminat it and to guide it to the faithful contemplation of the woorkes of his almighty hand This hath bin the cause why so many great wits discoursing philosophically of the originall and beginning of things and looking on euery side yea doubting and fearing many things which they found contrary to humane reason haue bin caried hither and thither with diuers opinions like to a vessel tossed in a deep sea but could neuer come neere to the knowledge of the trueth But if wee follow the bright starre of trueth fixed in the heauenly booke of life as wee haue learned therein the creation of man so we may as easily be instructed in the creation of the woman to the confusion of the wise men of the world and of all Epicures and Atheists The holy scriptures teach vs that after God had created man placed him in the garden of Eden to dresse it and keepe it had forbidden him to eate of the tree of the knowledge of good euil which was a signe tokē of the homage obedience and subiection he did owe to God his creator Lord and of that blessed life appointed for him as a recompence and crowne of this obedience It is not good then saide hee that man shoulde bee himselfe alone I will make him an helpe meete for him And to shew the better how this helpe was not onely meete but also necessary for man Moses saith that God had already brought all the beasts before Adam that he might name them according to their natures and kinds which hee perfourmed Whereby we may iudge what great knowledge of naturall things was in Adam before he sinned For otherwise hee could not haue giuen to all liuing creatures names agreeable to their nature and if hee had not named them as he should hee had brought in great confusion in nature Afterwarde Moses addeth that amongst all those liuing creatures hee found no helpe meete for Adam yea the Lorde had spoken of him before as if he had bene alone in the worlde For although all the beastes and all the residue of the creatures were giuen to man to assist him so that being in that estate of innocencie wherein hee was then hee might receiue all seruice and readie obedience from all the creatures neuerthelesse hee had not as yet any helpe of his kinde For hee coulde not haue that familiaritie and conuesation with the beastes nor receiue such helpe from them as hee coulde from creatures of his owne kinde Therefore when the Lorde saide that it was not good for man to be alone hee declared plainely that he did not create him to liue and solitary in the world but with companie and that his will was that there should be men vpon earth who should liue in societie and fellowship together Nowe seeing that man was created for this ende he coulde not liue in company with others of his kinde without generation and multiplication thereof which coulde not be except hee were ioyned to a wise seeing it pleased GOD to appoynt it so Wherefore as hee created the other liuing and sensible creatures of two sexes in one kinde namely some males and others females that they might increase and multiplie by generation so likewise dealt hee with mankinde But as hee tooke an other course in the creation of man then he did in that of beastes so also dealt he in the creation of the woman whome hee purposed to giue vnto man for a companion For hee created not man and woman both together but man first and then woman afterwarde as wee will declare by and by Nowe because there is no coniunction or communion in any humane societie wherein that holy bonde which ought to knitte all men together and ioyne them one to another is better declared then in that whereby man wife are conioyned and vnited as it were in one selfe same bodie and in one soule therefore it pleased God not without cause to beginne this holie
commodity or pleasure to the life of man the ignorance of our selues which hurteth this life and the other we looke for is a great deale more shamefull and dishonest Now a man may easily perceiue how commendable excellent and profitable the knowledge of the nature of our bodies and of euery part thereof was iudged to be by men in ancient time in that they had publike schooles amongst them in which euery one might daily behold Anatomies yea Anatomies were shewed to euery one that would see them in the priuate houses of Philosophers and Physicions And for this cause Galen saith that the Ancients would not write of this science But after when this diligence of the first louers thereof beganne to be despised and reiected of the most part of men it was necessary that some should write thereof for their good as also for the benefit of posteritie Otherwise they would haue fallen within short space into a dangerous ignorance of their nature and of the causes and remedies of such diseases as dayly trouble them But wee must referre that knowledge which in our discourses wee seeke for out of this science to another end Neyther do we vndertake to speake of that Art and Science that belongeth to Phisicions as though we made profession thereof but onely to shew the true vse of it and howe it may bee referred to the honour of God and to the knowledge of his wisedome and prouidence as also to the end that in beholding the wonderfull composition and disposition of the members of our body wee shoulde remember the creator thereof who seeth whatsoeuer heth most secret and hidden therein and who is able to make as it pleaseth him an Anatomy both of body and soule and to send them both to euerlasting hell fire when they will not acknowledge him to be the efficient and finall causes of their being Hauing regard therefore to this ende we will consider of the parts of mans body according to the subiect propounded vnto vs. The partes then of the body are diuided into two sortes or kindes the firstis the simple or similary parts the other the compound parts The simple partes are of that nature that euery portion of them howe great or little soeuer it be retaineth alwayes the name that is giuen to the whole whereof it is a part and of these simple partes the other kinde is named whereof wee will intreate heereafter because they are compounded partes and obtaine the place of members whose partes are not called by the name of the whole member but euery part hath his speciall name For all the partes of the head are not called by the name of the head and so it is in the other members of the body But if a bone bee broken into many peeces euery peece is still called a bone and the like may be said of the other simple parts which are nine in number namely the bone the ligament the gristle the sinâ—w the pannicle the cord or filament the veine the artery and the flesh Our speach therefore must be of these No man is ignorant that the foundation of euery building is as much a part thereof rather more although it appeare not then any other part howe sumptuous soeuer it be For the rest are laid and planted vpon the foundation neyther can they long continue in their beauty vnles that be good and firme We may say the like of the bones of a mans body which are made of the seede in generation when the thickest part of it is hardned by heat as stones are baked in the earth by great heat For they are not only like to foundations and pillers which sustaine the body al the members thereof but they are as it were pales and fences vnto it to containe all things that are within the building of the body and to inuiron al the parts of it as it were with walles and rampires For this cause they are more earthy drier and colder then any other part of the body And therefore the prouidence of God appeareth most wonderfull in this composition of the bones seeing that of one selfe same peece of earth or clay he maketh the bones so strong and hard in comparison of the ligaments griâ—tles and oter simple partes so that in respect of these the other are for strength hardnes like to stones and mettals in comparison of the other part of the earth Neither is the wisedome of God worthy of great admiration in this respect onely but also because hee made not the bones all of one peece nor yet of one fashion and forme For minding to giue motioÌ„ not only to man but also to al other liuing sensible creatures the bones were to be diuided distinguished into diuers pieces to the end they should not hinder this motion which is so necessary for those creatures the maner whereof wee may see in men armed at all points For the harnesse must be made of diuers pieces according to the ioynts of the members that their moouing may haue no impediment But because the bones being diuided and separated one froÌ„ another cannot be so conioyned or vnited together that euery one should sustaine that charge which it hath to beare therfore that they might serue more fitly for motion to the creatures God hath framed theÌ„ in such wise that they haue their ioynts in so good proportion so aptly interserted one within another as that the whole combination vniting of theÌ„ al together is maruailous exquisit goodly to behold like to a worke made of many pieces which all meet together in one body For some of them are hollow like to a round box that they may be conioyned with the other that are round in the ends to the end they might be knit together more coÌ„ueniently To be short they haue all their fashions proportionable one with an other according to that maner of vniting which is most meet conuenient for theÌ„ Now because this coniunction of ioynts cannot keep itself at that stay if it haue no other band therfore hath God placed there certaine ligaments or stâ—ings of the bones which are white partes without blood void of sence not holow proceeding from the bones differing from them in nature although not so much as the gristles do For the gristles which serue also for a stay that is softer then the bones to the end they should not rubbe together ouer hardly one within another are more earthy drier and harder then the ligaments and yet not so much as the bones so that they are as it were of a middle substance and nature betweene the bones and the ligaments which are also very earthy drie and hard but lesse then the gristles and the bones and more then the sinewes which also in some sort draw neare to the nature of the ligaments But they differ both in that they haue diuers originalles as also bicause the ligaments are altogether
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
best of his woorkes so much life as is in a reddish or in any other lesser hearb or plant nor so much motion sense and industry as a Flie or an Aut hath or the least worme in the earth Nowe to proceede in beholding the vse of the hand wee must vnderstand that God gaue vnto men armes and handes chiefly to helpe one another more then with any other member of their body in so much that they ought to referre al their works artes and exercises to common benefite and profite But it is farre otherwise For there is no member whatsoeuer with which they hurt one anoâ—her more so that their hands are more dangerous without al comparison then the pawes of all sauage beasts For those beasts that are most cruell spare the blood of their kinde but men delight to imbrew their handes in mans blood yea in the blood of their nearest kindred There are some also who shamefully abuse their handes in causing them to serue for diuinations from whence the Arte of Palmestrie proceeded which is full of superstition and of fooleries well woorthy to bee laughed at and such are all the other kindes of diuinations inuented by the vanity of mans braine They that would seeme to alleadge some shewe and likelihoode of foundation for it say that nature hath imprinted in the lines of the handes woonderfull significations of the temperature and disposition of the whole bodie Therefore they call the long line in the middest of the hand the line of life and say that they who haue it whole throughout are long liued But suppose this were so yet what probabilitie is there for any to seeke in the lines of the hand for the knowledge and signification of all thinges that shall befall men and to foretell them as they say their good and ill fortune For although it were so that by looking vpon the handes a man might in some sorte iudge of the temperature and disposition of the body yet what reason is there to extend this consideration to the foretelling of all thinges as if God or nature as they speake had set markes in the handes so that a man might knowe I say not by the Science but by the vanitie of Chiromancie whatsoeuer good or euill shall come vnto men For they that deale with this kinde of diuination doe not only foretel whereunto the body may be disposed according to the temperature therof as a Physicion may iudge of the sicknes or soundnes of the body by those tokens which he seeth therein folowing his Arte but they go a great deale further For they take vpon them to foretel al good ill aduentures namely whether a man shal be rich or poore married or no whether he shal haue many wiues what they shal be whether maidens or widows whether rich or poore with such other toyes and olde wiues tales whereof their Bookes of Palmestrie are ful They therefore are very fooles that giue credite to such praedictions But Christians haue a true and sure kinde of Chiromancie which they may vse For if men consider onely their handes with what workemanship they are made for how many vses they may serue and howe profitable and necessary they are for them they shall finde in them an infinite number of markes to make them good diuiners yea it will teach them to diuine that of necessitie there was a God and a Creatour who was the workemaster that made that worke and those so excellent instrumentes whose vse and commoditie can not sufficiently bee conceiued For although wee had neuer heard of God or of his prouidence this onely consideration ought to bee sufficient to teach vs to seeke him and to holde vp towardes him those handes which hee hath giuen vs. If therefore by the contemplation of our handes and by those markes of the power wisedome goodnesse and prouidence of God which are imprinted in them wee can learne such a Science and Arte of Diuination as will the better induce vs to glorifie God in the workmanship of our bodies then doe wee profite greatly therein And this wee ought to doe not onely by the contemplation of our handes but also of all the residue of the members and parts of our body euen vnto our very haires and nailes For wee haue not so many Preachers onelie of his glorie and magnificence in our bodies as wee haue members but also as there are haires in the head For there is nothing no not so much as a little haire as wee shall see heereafter whereby God doeth not testifie his diuine prouidence Wherefore if wee shoulde by peece-meale lay open onely those principall things which are to be considered in all the partes of the arme and hand and those testimonies of the great prouidence of God that may be found and noted in them a whole day would not suffice although we did onely behold the great workemanship that is I say not in the whole hand but in one finger thereof For it is an instrument which God hath giuen onely to man to touch and to take with to gripe and to vse in his owne behalfe in steade of all kinde of defensiue weapons In this respect he made it of such a fashion that he can lay hold of and apprehend all things either great or small of what forme or figure soeuer they be whether round square or otherwise And therefore it was requisit that the fingers of the hand should be vnequal that they should be placed and disposed as they are thereby the better to gripe and to lay holde of all thinges For albeit some of them be longer then others yet when we close our hand and gripe anything they are all equall And as God hath giuen to man a mind capable of vnderstanding knowledge so also he hath adorned him with this excellent instrument which is so necessary for all Artes that without this those other would remaine idle In a word it is an instrument which man could not want neither in peace nor warre Neither is there any thing to be found therein which doth not serue very fitly for al dueties of the hand as also nothing is wanting that is necessary The very nailes haue two excellent properties the one is that they serue for a couering and an ornament to the ends of the fingers the other that they help to take hold of and to gather litle and hard things For this cause also they are so conuenient both for matter and forme and so fitly fastned and set in their places as better could not be deuised But let vs consider of the whole arme or hand to see the composition and diuision thereof As we said before of the legge so there is in the whole arme three great and principall partes taking all that member which is from the shoulders vnto the endes of the fingers The first is the hand which likewise hath three chiefe partes namely that which is ioyned with the lower
part of the arme from the elbowe vnto it selfe and it is called the wrest the second is the hollowe palme which is apt to gripe with together with the backe of it on the other side then the fingers make the third part being so made and placed as they are fittest to take easily to gripe to close and to crush In so much that whatsoeuer hath beene spoken by me worthy consideration in the legges and feet touching their office and all those motions that are apt and necessary for them the same also may be plainly seene in the whole hand and arme The second principall part of the whole arme is that which is taken from the elbow vnto the hand the third is from the shoulder vnto the elbow and both the one and the other are so coupled together with their ioynts and bands as is most requisite for all their motions Thus ye see what in my opinion ought chiefly to be knowne in this our present matter Now seeing we haue begun to take a viewe of the foundation of the frame of man by the consideration of the fourth compounded part of the body I thinke that before wee handle the other three wee shall doe well to behold the wonderful composition of many bones which serue also to sustaine the whole stocke of the body and vpon which the backbone is chiefly grounded Therefore thou ASER intreating therof and of the ribbes and other bones of mans body shalt prepare the way for vs to proceede in the description of our building euen vnto the toppe and highest place of the whole frame Of the Backebone and of the marow thereof of the ribbes and of other bones of mans body Chap. 5. ASER. Those Philosophers that were indued with greatest knowledge of those excellent things that are hidde in mans nature stood much vpon the contemplation of this that his face was lift vp towards heauen whereupon they concluded that he ought to abandon all carking care of base and earthly thing to contemplate those things that are aboue and heauenly and in the knowledge of them to satisfie the desires of his soule And truely this is woorthy to be considered that amongest terrestriall creatures which walke vpon the earth God hath created none with two legges onely or that is made straight and bolt vpright but man Therefore he onely and no other hath the ridgebone made according to the straightnesse of the legges which is neither in foure-footed beastes nor in birdes albeit they goe vpon two feete and haue their head lifted vpwarde For as well their legges as those of foure-footed beasts are so placed in regard of the backebone when they walke as mens legges are when they sit downe namely cornerwise not downeright But when men goe their legges are stretched straight with the backebone which is like the keele of a shippe vnto which all the bones belonging to the stock of the bodie are conioyned euery one being answerable each to other according to their proportion as the other peeces of wood whereof a shippe is made are ioyned with the keele by that knitting together which they haue therewith For this cause the whole bodie of man is straight and can stand vpright and sit downe But no beast can doe eyther of them because there is no such vprightnesse voyde of corners betweene their backebone and their legges as there is in man Therefore they can neyther holde nor doe any thing eyther standing or sitting For although they can stay themselues vpon their haunches yet they cannot sitte altogether like to man And contrariwise man can doe nothing well lying along or with his bellie downewarde as beastes vse but standing or sitting hee can doe all his affayres verie easily To this ende hath GOD giuen him legges and feete armes and handes of which wee spake before Now as hitherto wee haue seene the lowest foundation of mans building namely the feete and legges so heere wee must knowe that there is yet another wonderfull frame of bones as it were a newe foundation for the whole stocke of the bodie and residue thereof Amongst others some are verie strong being placed crossewise to vpholde the rest they serue also for the defence of manie inwarde partes that are against them Vpon this second foundation the backebone is layde which reacheth vp to the head and is verie artificially made For first because a man cannot alwayes stande vpright but must sometime bende himselfe or lye downe or turne from one side to another it is not made all one bone but it consisteth of manie bones namely of foure and twentie which are called the knuckles or turning ioyntes of the backebone For this cause Salomon verie fitly calleth it the siluer chaine or coarde which lengtheneth or shrinketh being consumed with extreame olde age For it is framed after the fashion of a chayne and holdeth the lower partes of the bodie as it were tyed and chayned unto the highest part which is the head Againe it is not without good cause called 〈◊〉 chayne of siluer For it is a verie precious part of the bodie and ought to bee greatly accounted of both because the bodie standeth in neede of it and also for manie great benefites which it receiueth thereby True it is that some vnderstand by this chaine of siluer the vniting and agreement of matters whereof the bodie of man is made beeing taken from all the Elements and ioyned together by a goodly harmonie and proportion But the former exposition seemeth to mee most fitte because of that similitude which the backbone and ioyntes of it with their vse haue with a chayne and the vse-thereof For if the chine-bone were all of one piece a man shoulde bee alwayes stiffe like to a pale or like to a logge or bodie of a tree and so the stocke of the body coulde not enioy those motions that are necessarie for it as wee see all the members haue agreeable to their nature For they are nt planted into the stocke of the bodie as boughes and braunches are into the stocke of a tree which are without motion aswell as their stocke Likewise man whome the Philosophers called a Tree turned vpwarde because hee hath his rootes in his head is a farre other kinde of plant then those are which beeyng in the earth stirre not out of one place For it is a tree to be caried about whose braunches haue their naturall motion And as touching those bones whereof the chine-bone is made they are so ordered that the first which sustayneth all the rest as the principall foundation beeing called Os sacrum that is The holie bone is the largest biggest and strongest and beeyng ioyned to the hippes is verie artificially framed of three bones and sometimes of fiue or sixe Wherefore some thinke that it is so called by reason of the artificiall composition thereof others because of the greatnesse and some because it helpeth women in their trauaile as that whose knitting together openeth with
the hippe-bones in them that bring foorth children Others saye that there is no opening but onely that it stretcheth foorth and inlargeth it selfe There are some also that thinke it is so called because it is so necessarie vnto life that after it is once hurt death followeth After this bone the rest that followe are lesse and lesse vntill you come to the highest insomuch that the lowest are biggest and the highest least to the ende that as they are the foundation one of another so they might bee able to beare that charge which they are to sustayne and bee the lesse burdened And as for the coniunction and vniting of them together it is so well contriued that it hath so much strength as is necessarie for it and is neyther too soft nor too harde too drie nor too wette and slipperie but that which is meete for their motions This order of bones and turning ioynts thus raunged is properly called the Backebone or Chine and in Latine Spina dorsi because of the sharpe endes or poyntes which eche of them hath oneuerie side for his defence as it were thornes This whole chine hath a marow proceeding from the hinder part of the braine and reaching downe to the nether ende of the backebone which beeyng rounde in shape is as a riuer whose spring is in the brayne from whence it proceedeth as the great Arterie doeth out of the heart and the hollow veyne out of the liuer as wee haue alreadie declared and may intreate thereof more at large in speaking of the inner partes of the bodie Therefore as the great arterie is as it were the stocke of all the rest being planted in the heart from whence it springeth and the hollowe veyne whose fountaine is in the liuer is as it were the stocke of the other veines so the marrowe of the chine is as it were the stocke and spring from whence all the sinewes issue which afterward like to litle riuers impart their sence and motion And because the fountaine of this riuer is in the braine therfore also the originall of sinewes is attributed thereunto notwithstanding that all those sinewes which giue motion and sence to the partes that are vnder the head except it be to the intrals and guttes proceede from the marrowe of the chine Hereby we may note once againe that that place alleadged by mee out of Salomon where hee calleth the backbone a siluer chaine agreeeth also very fitly with that which is here spoken For seeing the sinewes distribute sence and motion to all the members of the body as it hath bene already told vs and haue their beginning from the braine and marrow of the chine we may well say that it is a chaine and coaâ—d of a great length which extendeth it selfe very farre by reason of other chaines and strings proceeding from it For as the backbone may be resembled to a chaine so the marrowe within it is like to a coarde whereof all the sinewes which are as it were the little strings of all the members of the body haue their beginning and increase And therfore some in stead of a siluer chaine translate a coard or threede of siluer as wee reade in the common Latine translation but the sence is all one And that which Salomon addeth after of the golden ewer which is broken in olde-age with the exposition of the best learned giuen thereof agreeth also very well to this effect For by this golden Ewer they vnderstand the skinne that couereth the braine which is of a yellowish colour resembling the colour of golde It is very fitly called a Ewer because it is a vessell contianing the matter and nourishment of the sinewes and as it were the fountaine of all the motions and sences of the body it is as it were the lodging of all the animall partes and the originall of all the sences both internall and externall Wherefore the matter of the braine contayned within it is of a more celestiall nature then any other part of the bodie and commeth neerest to the spiritual and diuine natures So that this vessell is not without good and iust cause called by Salomon the Ewer of gold For there is in it a fountaine out of which man receiueth great treasures Nowe because the sinewes arteries and veynes were to haue their passage and issue from their fountaine without let or hinderaunce it was requisite that the backebone should haue such holes as it hath and that the bones therof should be of that fashion they are to the ende that neyther themselues nor the marrow within might be easily broken and that the next partes and members might not be hurt For it is very dangerous to haue any rupture or hurt in the chine aswell by reason of the marrow as of the sinewes And because it pleased God to lodge there those internall members of the bodie that are most necessarie for life and for the preseruation thereof he fastened the ribbes to both sides of the backebone namely twelue on euery side and hath left a sufficient space betwixt them that the place might bee able to receiue those members for whose cause they were so built disposed So that there are before and behinde especially about the noblest members very long and large bones to defend them on al sides as it were good harnesse and strong bulwarkes but chiefly behind because the armes and handes cannot so well defend them as they may the other before Therefore God hath better armed them with bones making those of the shoulders so large behind as they are and knitting them also vnto the backebone by their bande but yet so that they touch it not Likewise they are fastened to the highest bone in the brest which reacheth vp to the throate aboue the first ribbe by two litle bones which passe ouer the ribbes that are betwixt them For this cause these bones are called the keyes of the throate For they close and shutte vp these partes as it were keyes so that without them shoulder blades would fall backeward beeing no more able to keepe close together then the poldron of an harnesse not beeing fastened to the gorget The armes likewise are fastened to the shoulders as also the thighes and legges to the hippes then the handes are ioyned to the armes with their ioyntes and bandes as hath beene touched before Now we are to note further according to that I spake euen nowe that the backebone is in a mans body as the keele in a ship so that as the rest of the matter and forme of the shippe must bee well proportioned and framed according to the keele so is it in the composition of mans body and in that correspondencie which all the members ought to haue with the ridgebone of which they all depende otherwise there would be no good agreement but great deformitie And as for the ribbes and brest bones they haue such workemanship as is requisite for the members contained within the
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
hath giuen it vnto them to admonish them of the subiection they owe to their husbands and of that power which they haue ouer them in token whereof they ought to haue the head couered especially in the assemblies of the Church Therefore he saieth Euery woman that prayeth or prophecieth bareheaded dishonoure thither head for it is euen one very thing as though shee were shâ—â—en Therefore if the woman be not couered let her also be shorneâ— and if 〈◊〉 be shame for a woman to be powled or shauen let her be couered And a little after Iudge in your selues is it comely that a woman pray vnto God vncouered doeth not nature it selfe teach you that if a man haue long haire it is a shame vnto him But if a woman haue long haire it is a praise vnto her for her haire is giuen her for a couering Wherein the Apostle laboureth chiefly to admonish women that nature hath giuen to them longer haire then to men and that it becommeth them best to haue it so to the end they should keepe their heads couered with some vaile and honest couering for the reasons declared by him sending them to the schoole of nature to learne of her what modestie and honestie they ought to followe and to shewe in their haire For indeed this schoole of nature is the schoole of God the creatour of nature in which he teacheth vs by our owne body and by the nature thereof what is conuenient and honest for vs. Therefore God hath not couered some partes of the body with haire for an ornament only as the beard in men and haire of the head both in men and women and for other causes whereof I haue spoken but also to admonish them to couer that which they can not discouer without shame and villany whether it be by deede or worde Heereupon it is that not onely those parts of the body that are more honorable and noble as the head and face are adorned with haire to giue them greater maiestie but also places more secret are couered therewith to teach vs that the honour wee owe to them is to keepe them couered and hid and that they dishonour them greatly and themselues also who discouer them not only byvile and shamelesse handling but also by infamous and dishonest wordes as many doe that alwayes haue filthie speaches of whoredome in their mouths For that which is dishonest to be seene and to be discouered to the eyes is also dishonest to bee heard and to be disclosed to the eares which wee must keepe chaste as likewise the eies the tongue the mouth and the heart Therefore they that behaue themselues otherwise do as if they meant to despite God and Nature whome they will not followe as mistresse Wherefore when Saint Paul sendeth women to the schoole of Nature to learne that lesson which is there taught them hee openeth vnto vs a great gappe whereby wee may knowe what Mistresse God bath giuen vs in nature and what instructions wee may receiue from her if wee can vnderstand her and haue the wit to knowe and to comprehend all that shee sheweth vs euen in our owne bodies and goe no further into her schoole considering that there is not so little as one haire therein from which wee cannot take instruction Howe great then woulde the profite be if wee coulde consider as wee ought other thinges that are more excellent and of greater importance Nowe that we haue raised vp the frame of mans body from the foundation vnto the very top we must to morrow by the helpe of God in continuing our speach of the compound parts of the body enter into the consideration of those goodly outward members wherewith the head is adorned and of the senses of the body vnto which those serue as instruments Therefore it belongeth to thee ASER to beginne the handling of such an excellent matter The end of the first dayes worke THE SECOND dayes worke Of the bodily and externall senses especially of touching of their members instruments and offices Chap. 9. ASER They that haue the greatest knowledge in humane Artes although it be in naturall Philosophie are not therefore more happy then others vnles they haue learned to ioyne therewith the knowledge of diuinitie For albeit they haue greater vnderstanding of the nature of things created by God then other men that haue not beene conuersant in such studies yet all their skill being blinde in respect of true and eternall wisedome wil profite them nothing but onely to make them more guiltie before God and worthy of greater condemnation then if hee had giuen them no more vnderstanding then beasts haue And who knoweth not that the felicitie and soueraigne Good of man consisteth not in the knowledge of the creatures and of their nature but in the knowledge of the Creatour that made them Therefore wee shoulde labour in vaine to knowe our selues if it did not leade vs to the knowledge of God yea it woulde helpe vs nothing at all but to manifest more euidently our ingratitude towardes his Maiestie and to aggrauate so much the more his iust and fearefull iudgement vpon our heades Likewise wee shoulde reape little benefite by our carefull inquiry into the matter and forme of the frame of man whereof wee discoursed yesterday if it serued not vnto vs for an entrance into a deeper contemplation of the goodly woorkes that appeare outwardly therein and of those corporall senses that haue their seates and instruments in them And all this knowledge woulde doe vs little or no good at all if wee were not ledde thereby to the vnderstanding of the internall senses of the soule vnto which the former serue as messengers and ministers as these latter doe vnto the minde and vnderstanding Therefore in following this order let vs ascend step by step to those things that are most excellent and although the eye of our minde should dasell wheÌ„ we draw neare vnto theÌ„ yet we shal gaine greatly because those things are very great which draw neerest to perfection Hauing before compared the composition of mans body to a building and hauing raised vp all the outward partes of it vnto the verie toppe it remaineth nowe that wee set on the gates and windowes When a man woulde signifie that a house is very lightsome and hath ayre enough wee commonly say that it is well boared or pierced Which may truely be spoken of mans bodie in respect of those outward members which God hath fashioned in the head especially in the face which hee hath appointed for seruantes to the chiefe bodily senses whose seruice also is afterward required for the spirituall and internall senses It is in this part of our building and tabernacle wherein God causeth the greatest beautie thereof to shine I meane in the face which is as it were an image of goodly orient and liuely colours enriched with many excellent workes not onely in regarde of the skinne and painting but also of the
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
with spirituall eies those images that are offered vnto it by the bodily eies it causeth them to see a great deale more clearely then the eies of brute beasts do For because they want minds vnderstanding their eiesight pierceth no further then vnto those corporall thinges which they behold Wherfore when they see the light of the sunne they only prepare themselues to be guided by it neuer cōsider or looke any further But man if he be not altogether brutish as beasts are stayeth not there but passing further he cōsidereth the beauty of the sunne those great benefits which it bringeth with it And being ascended so hie by the means of corporall light he ascendeth euen to the spirituall diuine light to God who is the eternal infinit Sunne Man also hath so much the more knowledge of the nature of corporall light of the effects therof hath also so much the more celestiall heauēly light whereof bodily light is an image as his mind is illuminated by the word and spirit of God For otherwise men see litle clearer not much farther by the light of the body then brute beasts do Moreouer we made mention in our former speach of 4. things requisit to see by which also are to be vsed in the other sences I will only adde a litle of the fourth thing which is of the meane that receiueth the obiect of the sensible quality beareth it to the instrument If those bodies that are set before our eies are so thicke by nature that the light can not pierce through thē thē doth the light appeare vpon them but not in so great measure nor so cleare as in the aire in other bodies as in glasse christal or such like that are not so thicke that they wil hinder the light frō piercing through them This part of light that is vpon thicke bodies is called colour which is of diuers sorts according to the mixture of light darknes that is in them For first there are 2. kinds of simple colours by mingling of which together al other colours are cōpounded The one is white which hath most light in it of all others and therfore wil take any other colour Thē there is black colour which hath least light in it therfore it wil take no other color Now according as these 2. kinds of colors are mingled together al other colours being infinit in nūber are cōpounded taking their diuersity difference as they haue more white or black mingled in thē For this cause some are red others yellow these greene those skie-color others gray or blew or tawny In a word it wold be a difficult matter yea impossible to reherse al their differences varieties But God sheweth himself yet more wōderful in the diuersitie that is seene euen in one kind of colour For let vs consider in a medow or garden al the herbs trees plants that are there with leaues floures we shal see no green in any one of thē which differeth not in some thing from the greene of another kind although they be all greene The like may be said of their floures For whether they be white or blacke or red or yellow or azure or of any other color we shall not find one that differeth not in somthing frō others of the same colour but of a diuers kind So is it with diuers fethers colors of birds amongst which there are such sundry colours that a mā cannot tel what certain name to giue thē as for exāple we see about the neck of a Ring-doue And althogh Painters indeuor as much as lieth in thē counterfaite all these diuersities in their printings mingled with many colours and howsoeuer as followers of nature they come very neere her yet they can neuer approch so neere as to be able to represent any colour so liuely as she brings it forth Now if the eies were not capable of light they could not see any colour nor discerne one from another and if they could not see colours they should see nothing For nothing can be seene but by meanes of colours no more then it may bee seene without light of which those are made And as the eyes cannot well see if they haue not as much light as is needefull for them so if they haue too much and more then they want they will see a great deale lesse or if it be very great they will be dazeled and as it were blinde Therefore it must be dispensed vnto them by iust measure and proportion according to their capacitie and then through the reflexion of those thinges which it discouereth vnto them it imprinteth their images in them as the image of a ring is imprinted in sealed waxe Now hauing spoken of the principall vse of our eyes if I shoulde enter into a more particular consideration of their nature I knowe not almost at which ende to beginne For there is nothing either in the matter of which they are made or in their forme composition and vse howe small soeuer it be which is not able to cast all men into great admiration For first if you aske after their matter they are compounded of three sortes of humours of which the one is like to water the other to glasse molten or to the white of an egge and the third to yee or christall and therefore they take their names of those things which they resemble Concerning the Christalline humour it is not so thinne but more firme then the other twaine much like to waxe melted Neuerthelesse it is a great deale more cleare and more glistering then both the other so that there is the same difference betweene these three humours and that which may bee seene through them which is betweene christall glasse and water and that which a man may see through them The Christalline humour is giuen to the eye to impart light vnto it therefore it is in the eye as it were a little round Christall glasse very glistering And although the other twaine are very bright so that the light may passe through them as it were through water and glasse yet they haue no light of themselues as the christalline humour hath which coulde not receiue that light which it doeth from without if of it selfe also it were not partaker of light and if by that participation which it hath there were not in it a naturall agreement with the other The other twaine are ioyned vnto it not onelie to nourish and moysten it that it drie not too fast but also to helpe to preserue it and to moderate the vehemencie both of those spirites and colours that might hurt it Nowe because these humours are liquide and soft they had neede of fitte vesselles to keepe euery one in his place appoynted for the executing of their office The christalline humoris in the middest of the other twaine because it is the glasse of the eye which receiueth
that which he thinketh and conceiueth in mind and haue as we vse to say but a bad vtterance Which thing also may happen to good wits either for want of exercise and vse or through some defect that may be in the body or in the instruments of the voice or because the matter whereof they speake may be profound obscure and difficult so that a man cannot easily find words fitly to expresse the nature of it as the woorthinesse thereof requireth Which reason oft entimes maketh wise and skilfull men slowe to speake because they know what a hard matter it is to vtter in good sort that which is to be spoken in so much that they had rather keepe silence then speake ill or vnproperly But a light-head and a cocke-braine that is void of this consideration wil thinke hee hath a more ready wit For he wil speake before he ponder or discourse in his minde So that whosoeuer hath not a ripe and stayed reason nor temperate and setled senses hee can not haue his wordes set in good order nor his speaches well knit and agreeing one with another as we haue example heereof in children and fooles And if a man haue reason and iudgement ready at hand but not stayed and pithy hee may well prooue some great babbling pleader but not eloquent For hee onely is to bee accompted eloquent who can conceiue well in his spirite and minde that which he ought to speake and then is able to expresse it well both by apt wordes and by sentences that are well tied and knit together We see then how the voyce and speach of man lay open his whole heart minde and spirite But the voyces of beasts haue no significations but onely affections I meane such as are in men and which the Grammarians call Interiections because they are not framed into speach nor well distinguished as others are Nowe if wee vnderstand all these things well they may help very much to instruct and confirme vs in the doctrine of the Trinitie of persons of the Vnitie of the Godhead and of the eternall generation of the Sonne of God who is his diuine and euerlasting word Likewise they will cause vs to conceiue more easily how this heauenly and eternall word namely Iesus Christ is the Image and Character of God the expresse and ingraued forme of his person as it is in the Epistle to the Hebrews and not in shadow or painting For the glorie maiestie and vertue of the Father is alwaies hid from vs but only so farre foorth as it sheweth it selfe ingraued in his sonne and in his word as the image of the minde appeareth imprinted and ingrauen in the speach that is vttered And as the internall word bred in the minde departeth not from it neither is seperated and yet it imprinteth an image thereof in the mindes of the hearers to whom it is declared so the diuine and eternall worde begotten of the Father is alwayeâ— resident in God and yet imprinteth his image in the heartes and mindes of men to whome it is manifested by those meanes which hee hath appointed for that purpose Thus you see a gappe laide open into these high and great secrets of God which wee ought to marke well following such phrases of speach as are taken from humane things and vsed by the spirit of God in the holy scriptures to the end wee might more easily vnderstand them Wherefore if there were no other reason this were sufficient to induce vs to consider more diligently the excellent worke and great prouidence of God which appeareth in the framing of the voyce and speach of man and in the nature and vse thereof and in those members and instrumentes of the bodie which serue to that purpose Therefore AMANA let this matter be the subiect of thy discourse Of the agreement which the instruments of the voyce and speach haue with a paire of Organes what thinges are to bee considered in the placing of the lungs next the heart of the pipes and instruments of the voyce Chap. 14. AMANA When we consider diligently all the instruments created by God in the body as well for the ministery of the voyce as of speach we shall finde amongst them all thinges requisite in the best and most perfect instrument of musicke that can bee to make a good harmony and we shall know that no Organs are so wel made or disposed in such good order for the compassing of their sound and melody as the instruments of the voyce and speach of man are And by the consideration of this concordance wee are admonished alwayes to haue the same thing in the mouth which wee haue in the thought to the end that from such an agreement as it were in euerie part of an Organ and of an instrument of musicke there should proceede a good harmony and pleasant melody For if there shoulde be discord betweene the heart the tongue and the speach the harmony could not be good especially before God the Iudge of most secret thoughts no more then the harmony of a musicall instrument quite out of tune would be pleasant in the eares of men namely of good Musicions who can iudge best of concords and discords First then wee must note that the breast necke and head are as it were the instrument and the body of the Organs within which they are put and inclosed and by which they are sustained next that the lungs are as it were their bellows to blow them Therefore it is made of two pieces ioyned together like to a paire of bellowes to drawe in and to thrust forth the aire and to helpe eche other in respiration and breathing Wherein we must call to minde howe needeful it was that the backebone and breast and the building of the ribbes shoulde bee framed in that sort that we heard before that they might serue to this vse make roome for these bellows to inlarge themselues and to do their duetie Wee see also what their nature is what motion they haue and from whence they receiue it For God hath created them of that nature that they moue and remoue of themselues by the vertue of the soule and life in the body without which they woulde bee voyde of motion and coulde not do their office as we see in dead bodies And because the lungs are the bellowes that blowe winde into the instruments of the voyce without which it coulde not bee made therefore they are lodged next to the heart so that they couer it to this end that men should be admonished that their voyce and their speach is the messenger of their heart and that for this cause the heart and the mouth and the voice and speach which proceede from them alwayes ought to consent and agree together For it would be great dissolutenesse if the heart which ought to be the originall and fountaine of the speach should thinke one thing and the speach which is the messenger of the
resist As indeed that perswasion which proceedeth frō speech draweth the willes and affections of men with a sweet and pleasant kind of violence which they follow with great desire and cannot gaine say it Now this arte and office belongeth properly to the tongue of which we are now to speake The tongue then is a fleshy muscly member but soft and like to the substance of a tad-stoole being full of sinewes arteries veines For it had need haue good store of sinewes both because of those sundry motions which it hath necessarily as also for the sense of taste and of touching which agree to the nature thereof Likewise it had need of many arteries that so it might haue great abundance of spirite and heate by reason of the diuersitie of motions which it hath And to the end it should not want nourishment it hath in like maner great plentie of veines and that it should not drie vp through continual mouing it hath humidity to wet and moysten it Whereupon we ought to note well the prouidence of God in this that although spittle be but an excrement and superfluitie which partly distilleth from the braine into the throate and partly is sent vp thither from the boyling stomacke yet it is not vnprofitable because it wetteth and moysteneth the tongue For being very drye it is more slowe in mouing as wee see by experience in them that are subiect to great drought Therefore God hath prouided a remedie for that inconuenience by meanes of two fleshie kernels like to sponges on eache side one at the roote of the tongue which are commonly called Almonds because they are fashioned like vnto them these through passages ordayened for that purpose moysten all partes of the mouth Moreouer the tongue is tyed to a forked bone with many muscles by two branches which holde it vp as it were two neere pillars and that with such a counterpoyse that it can moue and remoue it selfe equally on eche side For if it were tyed by one branch only it could not keepe it selfe vpright but should go crossewise only from one side But God hath prouided very wel for that and if wee did knowe and consider it well we are admonished thereby that speach pronounced by our tongue ought first to be wel weighed as it were in a ballance to the ende it decline not or turne on any side more then it ought out hold it selfe vpright and directly followe reason Moreouer it can not easily be declared by what Arte the tongue stretcheth foorth it selfe so diuersly by the meanes of muscles and how it hath so many sortes of motions from all sides so ready and so sodaine and for so many things as it hath both to speake and to doe But it is farre more difficult yea impossible to tell the causes howe a man can by the tongue frame so many sortes of wordes and so diuers which are as it were the markes and paintings not onely of all visible thinges but also of all things inuisible and of all the thoughts of man For if wee woulde intreate of any matter one with another we knowe already by that which hath beene spoken howe it can hardly be done without speach as also that we cannot speake without certaine wordes and names to name and signifie those things by whereof wee minde to speake For if wee haue no wordes and names to make them knowen by we must alwayes haue the things themselues present that wee may point at them with the finger which is impossible And although it were so that wee had them alwayes before our eyes yet that were not sufficient For wee should be forced to speake to the eyes by signes and yet wee coulde neuer without comparison inuent so many signes nor counterfait and imagine so many thinges with all the senses and members of our body as the tongue alone woulde affoorde vs by meanes of speach For it giueth a name to euery thing Therefore it is able to make the natures of things knowen and to set before vs as well things absent as present inuisible as visible spirituall as corporall In a worde God hath giuen this benefite to man by meanes of the tongue and the eares that they can represent one to another and cause each other to knowe and vnderstand as well diuine things as humane And although God made this diuersity and confusion of languages amongst men to punish them for their arrogancie and ingratitude neuerthelesse hee hath so prouided for this euill that hee hath manifested the more his great goodnesse towardes them and the riches of his eternall prouidence by that knowledge of so many sundry tongues which hee hath giuen them and chiefely that by them his Gospell might be published And if this benefite of God be worthy of great admiration ought wee not also to maruaile much at this that such a varietie of sounds proceeding out of the mouth of man can be comprehended in so small a number of letters whereby so many sortes of wordes and such diuerse languages are expressed By this meanes also wee see that speach which can not bee perceiued by any of the senses but by the eares is made as it were visible so that by the helpe of Letters a man may speake to the eyes and not see them as hee may also to the eares by meanes of the voyce And although voyce and speach flie into the ayre as if they had winges insomuch that a man can neyther beholde them with his eyes nor smell them with his nose nor holde them with his handes neuerthelesse speach is kept still before the eyes and may be called backe when a man will by meanes of writing and by the benefite of letters Yea it may be sent to them that are absent and as farre as one will that they may vnderstand it euen to them also that are not yet borne For wee see how our predecessours teach vs after their death by their bookes and writings and howe by this meanes their wordes are not onely visible vnto vs but also as it were immortall Wherefore the lesse we can conceiue howe this may bee done by the tongue and by letters the more ought wee to wonder at this great worke of God in man praise him for it and giue him thankes Nowe albeit the eye of our vnderstanding dazell and can not wholy comprehend this worke of God neuerthlesse we see this well enough that the tongue doeth so helpe to frame the voyce into speach and to make the diuersitie of wordes whereof speach is compounded as the hand and fingers of the Organ-player who toucheth the Organs and of the Musicion that playeth vpon an instrument of musicke whatsoeuer it be serueth to cause the sound thereof to be heard For although when one bloweth the Organs the pipes thereof will yeelde diuers sounds and tunes if they be open according as they are either great or small long or short wide or narrowe as
we haue saide yet these soundes will be but confused without harmony and melody if the Organist doeth not play with his handes thereby to dispense as neede requireth that winde and breath which is to be distributed into the pipes and if hee touch not the keyes of the Organs according to those tunes and notes which hee woulde haue the pipes to make following the Arte of Musicke And this we may see yet more plainely in a bagge-pipe For although it soundeth by reason of the winde within the leather bagge which receiueth and keepeth it as it were a little sacke yet it alwayes yeeldeth foorth but one sound without distinction and harmony vntill the Minstrill play with his fingers vpon the holes of the pipe that belongeth vnto it Therfore as there is great difference betwene a simple confused voice that which is distinct artificiall so is there betweene voyce and speech So that when the tongue hath receiued the winde and breath which ascendeth vp from the lunges by the rough artery and is fashioned into voyce by the meanes afore mentioned then it formeth the same afterward into distinct speech by such an arte and science as none can vnderstande much lesse expresse it but GOD onely who hath giuen it to the tongue in which consisteth the chiefe dignitie thereof For it is that science which is the mother of eloquence which men haue in such great admiration and because of this the artes of Grammer Logike and Rhetorike haue beene published by the best learned men For all these three Artes are specially appoynted for speech the one to make it proper pure nete namely Grammer the other namely Logike to knit well together all discourses made by speech and all sentences in them according as they agree among themselues depend and follow one another and are grounded vpon good reason Thirdly Rhetorike is ioyned vnto them to adorne and polish speech to make it more significant and very eloquent so that whereas Logike maketh speech as it were a simple picture that hath nothing but bare draughts which serue to make it whole and furnished in regard of euery part and lineament thereof Rhetorike maketh it not onely as it were a picture well set foorthwith faire and liuely colours of all sortes but also adorned and enriched with goodly hilles and dales and such like payntings that it may shewe better and bee made fairer and pleasaunter to beholde Wherefore as there is great difference to looke vpon betweene these two pictures so is there of speech in respectes of the eares as it is propounded eyther more plainely and simply or more deeked and garnished For this cause seeing God hath vouchsafed vs so much honour as to giue vs speech especially to prayse and glorifie him with our tongue and to benefite the common societie of men we must not be content onely to speake but we must studie to speake well in fit termes and wisely to the glorie of God and to the good and profite as well of our selues as of them that heare vs. This cannot be done but by the knowledge of God and of his word without which all the Logike Rhetorik of men is but vaine babbling But when the one is ioyned with the other the artes that teach men to speak elegantly are appliedto this purpose then is the vse therof very good worthy of great cōmendation Therfore we must all acknowledge our selues to be as it were Organ-pipes hauing of our selues neither sound nor voyce nor tongue nor mouth to speake of God of his works as we ought and to praise and glorifie him but only so farre foorth as hee being the Organ-player bloweth within and inspireth vs by his holy spirit giuing vnto vs wisedome and tongue and mouth and vertue in speaking Now heere wee must not onely call to minde what we haue already spoken of the causes why the lungs which is one chiefe instrument of the voyce and without which it cannot bee made is placed so neere the heart but also wee must consider howe neere the tongue and the other instruments of voyce and speach next vnto it are vnto the braine wherein is the principall seate of the spirit and which is chiefly assigned to the minde of man and to that part of his soule that is most diuine For seeing God would haue the tongue to be the messenger and as it were the Interpreter of the spirite and minde and of all the thoughts thereof that men might teach one another both the knowledge of God his worship and of all other good things and seeing hee would haue speach to be the bond of humane societie and of that communication which men ought to haue one with an other therefore it was very requisite that being the instrument of speaking it shoulde be neere the braine which is the lodging of all the internall senses of which if God will wee will intreate heereafter in their place For as all the externall senses doe carry to the internall and the bodily to the spirituall whatsoeuer they perceiue by sense according to their nature and office thereby to admonish and instruct them that they may thinke and iudge thereof and lay it vp in memory so the internall and spirituall senses carry the same things afterward to the tongue that it might declare and make them knowen to those vnto whome they would communicate their minde and cogitation Hereof it is that the tongue is oftentimes taken for doctrine and for all speach both good and euill in which sence Salomon taketh it when he saieth The tongue of the wicked shall perish And Saint Paul calleth speaking with the tongue when one vseth spech that is not vnderstoode of the hearers and speaking with the spirite and with vnderstanding also when such a language is vsed as is vnderstoode of euery one and which serueth to the edification of them that heare it Therfore the tongue must not stirre nor the mouth open it selfe to speake before it haue receiued a commandement and charge from reason which is the Lady and Mistresse thereof to guide and gouern it whose messenger and seruant it is to giue notice of that which the reason and minde would haue knowen Wherefore it is very conuenient that the lady and mistresse of the tongue shoulde haue her lodging ouer and neere about her and not to be farre from her to the end she forget not her selfe nor attempt any thing without a commandement from reason So that as before wee gaue the heart to be the gouernour guide and counsailour of the tongue so nowe we appoint the braine as lord and master thereof to the end it should haue a good guide both aboue and beneath it For no member in al the body hath greater neede Therefore S. Iames calleth the tongue a fire yea a world of iniquitie which defileth the whole body and setteth on fire the course of nature and is set on fire of hell
Such are the fruits of an vnbridled tong that is misled ill gouerned as coÌ„trariwise it is an excellent treasure in man when it is moderated vsed wisely and soberly and in time and place conuenient as need requireth For al these things God giueth vs good instructions in the matter and composition of this member For first he doth not content himselfe in giuing to man but one only tong for so many offices as are assigned vnto it whereas many other members are double and yet serue chiefly but for one thing but also hath made it tender soft and pleasant tied it fast with many bands as it were so many small cords and threeds to restraine and bridle it to the end it should not runne ouer or be too forward and that it should not bring forth bitternes in steade of sweetenes nor pricke hurt any body Therefore it is made blunt on euery side not sharpe or forked like to the stings of scorpions other venimous beasts Moreoure it hath the gummes and teeth with which it is enuironed and closed in on euery side as it were with a quick-set with a strong rampire to keep it fast shut within the bounds limits therof as it were within a caue Besides it hath lips as it were gates to open vnto it or to shut it vp and muzzel it lest it should take too much licence Therefore seeing God doth gard the tong so on euery side he giueth men to vnderstand that they ought not to abuse it and teacheth them what care they ought to haue of this litle member seeing that of al the outward meÌ„bers none is so hid couered coÌ„passed about locked vp with such a naturall couering inclosure as that is And to end our speach we know that wheÌ„ the heart mind which ought to be the guides gouernors of the tongue shal be reformed in puritie and true knowledge of God by his grace there wil be nothing but good speach all truth in the tongue to the setting forth of the glory of his diuine Maiesty and to the profit of euery one according to the duetie of true charitie But if the mind and heart be euill and blinded with errour and ignorance they will bring forth like fruits and speeches Nowe hauing discorused at large of the first office of the tongue which consisteth in framing of the speach we must consider of the other two vses thereof which are in tasting in preparing meat that is chewed in the mouth for the nurishment of the body Therefore thou shalt begin Achitob to discourse of these two offices of those instrumeÌ„ts which serue the tongue to this purpose Of the office of the tongue intasting and in preparing meate for the nourishment of the body of teeth and of their nature and office of the conduite or pipe that receiueth and swalloweth downe mâ—â—tes Chap. 16. ACHITOB. The more we consider the worke and prouidence of God in the composition of mans body the more wee shall maruaile at it and daily finde therein new matter and occasion to glorifie his name Before we considered therof as of the frame of a house now we shal see it as it were a towne or city that hath Milles Ouens and Artificers of all arts occupations And which is more wonderful we shall perceiue such industry in many of the members that oftentimes one alone will serue for many offices for the due performance whereof mans reason woulde require many members and yet God hath so well prouided therefore that one alone doeth better discharge them and with lesse trouble then many together could doe Which may euidently be knowen by those vses and offices of the tongue whereof we are yet to intreate One and that the chiefest reason why the tongue is fitly placed in the head neere the braine was declared vnto vs in the former speach now we must note others especially why it is necessary that it shoulde be in the mouth as likewise in the head For the tongue could not haue satisfied any one office committed vnto it if it had bene placed barely and openly in the face as the eyes nose or eares are And seeing it was requisite to haue it couered it could haue no better couering then the mouth as may be prooued by many reasons The first is that seeing it is the instrument of speach which must be holpen by many other partes to haue it well framed as we heard before it was to be lodged in a place where it might haue neare at hand all instruments needefull for that seruice Nowe this vse of speach is proper to the tongue of man onely and not to that of brute beasts but to the other twaine following are common to man with beasts namely the sense of taste for which God hath appointed both that and the palat for which cause it was requisit also that it shoulde be neare the braine and in the head as the other instruments and members of the senses are as also in the place appointed for this preparation of bodily foode For it must first iudge of tastes discerne between good bad meat and betweene good and bad drinkes to the end that whatsoeuer is good for the nourishment of the body may be kept and that which is bad reiected and that afterward which is the last office it may help the teeth mouth to chew the meat and so to swallow it down For the iawes and teeth are as it were the stones of the mill which serue to prepare the meate for all the body Wherefore as there are two stones in euery mill namely one beneath which abideth alwaies stedfast and turneth no way and another aboue which alwayes turneth about to bruze and grind the graines of wheat that are between them so in the mil of mans body there are two iawes like to two milstones of which the one is alwayes firme and the other mooueth But there is this difference betweene these and milstones that the neather iawe onely mooueth which is true not onely in man but also in all other liuing creatures except in the Crocodile who in this poynt quite differeth from all other liuing creatures that haue iawes and teeth Nowe God hath so appointed this motion of the milstones of mans body not without good reason For seeing the braine is so neare and that there are so many goodly members in the head aboue the vpper most iawe-bone it were to be feared that the continuall and great moouing thereof would shake them and bring them into some inconuenience And that the iawes might bruze and breake whatsoeuer is put betweene them as the stones of the mill grinde the graines of corne the teeth are planted in them to serue them in this worke And in steade of winde or water which driue artificiall milles about this naturall mill of which we speake hath his muscles and sinewes to mooue it and to set it
the mouth for respiration and for the breath of the voyce as hath beene declared vnto vs so there is another from the stomacke vnto the same place properly calle the Gullet which the Physicions commonly call by the Greeke name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose office is to cary the meates and drinkes into the stomacke And as the other pipe is in the former part of the necke that it may goe right to the mouth to drawe in the aire so this second is behinde in the necke that it may keepe more heate in it and it is longer then the first Neuerthelesse many thinke that there is but one pipe for bruath and for meate and drinke as there are some also who albeit they know well there are twayne yet they suppose that the one is for meate and the other for drinkes that the lightes also might bee moystened thereby Yea there haue bneene skilfull and great Philosophers who seeme to haue beene in this errour or at leastwise haue disputed thereof But because GOD hath so distinguished these passages and that the first is the breathing pipe for the reason vttered before this excellent Woorkemaster hath made another litle instrument called Epiglot by the Physicions made of a grictly matter reasonable harde and fashioned like to a little tongue that is of a triangle forme or like an 〈◊〉 leafe This instrument serueth to couer the pipe for breath at the very toppe of Larinx as it were a couer of a potte It serueth the pipe to this vse not to keepe euery thing out of it but to suffer no meate or drinke or any other thing to enter in in any such quantitie as might hinder breathing and respitation For a litle thing will stoppe a mans breath and strangle him as appeareth in those whome Histories affirme to haue beene strangled some by a litle haire others by a stone of a grape some in supping vp milke and others by such like tirfles Yea many times wee haue experience of this pevill when wee eate and drinke if neuer so litle ineate or drinke enter into this passage Therefore God teacheth vs two things thereby the first is vpon what assenderthreed our life dependeth seeing so litle a matter is sufficient to depriue vs of it The other is to admonish vs how quier and sober we ought to be in eating and drinking not glutton like and alsoin speaking when we take our refection For then is the danger greatest if wee speake whilest wee eate because wee cannot speake without voyce not haue voyce without breathing nor breath without opening this litle couer And because the breathing pipe is formost the meate drinke must needs passe ouer this litle tongue as it were ouer a litle drawe bridge So that if this small couer were lift vp and opened in stead of going beyong the pipe of breathing it would enter into it But it most not bee so fast shut vp but that breath may alwayes issue out and that some thinne humour and liquor may enter in to moysten and supple both the arterie and the lungs otherwise potions appointed for that purpose by the Physicions were vaine and vnprofitable Hauing nowe spoken sufficiently of those instruments which are seruiceable to voyce and speech and of all the proper offices of the tongue it wil be thy part ASER to morrow to take in hande againe and to pursue our matter of the senses and of their instruments and first to instruct vs what the sense of taste is and what the palat is that serueth it The ende of the second dayes worke THE THIRD DAYES worke Of the sense of taste giuen to the palat what tastes are good to nourish the bodie of the diuersitie of them of hunger and thirst and of their causes Chap. 17. ASER It is wonderfull that God causeth all things whatsoeuer they be to serue his worke in such sort that nothin is in vain idel or vnprofitable wherof we haue alreadie seene many testimonies in our former discourses of the least partes of the bodie But which is yet more woonderfull in his prouidence hee hath created made and disposed nothing throughout all nature without great order excellent measure and modration in all things which gaue occasion to the first Philosophers to call the whole frame of the world Mundus which is as much to say as an Ornament or a well disposed order of all things Whereby God would haue vs especially learne to knowe how greatly order pleaseth him and how he abhorreth all disorder and confusion and how greatly he desireth that men after his example should obserue measure and moderation in all their workes Hereof wee may haue a goodly instruction in this place if we consider how all the senses and namely the taste with those sauoury relishes that agree with it receiue their strength vertue and nature from all the elements according to that agreement which their nature and offices have with them as also what pleasure wee take in the relish of all things when it agreeth with our taste and contrariwise how it troubleth vs when it is vnpleasant and not agreeable to our taste Yesterday we discoursed of the corporall senses and of their members and instruments whereupon we spake of the tongue both because of the agreement it hath with the eares by reason of speech as also because it is the instrument of taste together with the palat which is the vpper part of the mouth made like to a pretie vaute and to a little heauen Therefore Iob said Doeth not the eares discerne the wordes and the palat tastemeate for it selfe And again The eare trieth the words as the mouth tasteth meate The sense of taste then is that sense whereby the mouth iudgeth of all kindes of tastes which are many in number And this is a notable gift of God in that he hath giuen such relishes to meates and drinkes whereby not onely men but also all liuing creatures can presently know by their taste what things are good to eate and drinke and what are otherwise For if God had not giuen the sense of taste to all liuing creatures that they might iudge thereby of all meates and drinkes what would their life bee But wee are to know this thing further that men iudge by their taste not onely of such things as may serue to nourish them but also of medicines For Physicions knowe the qualities of herbes and simples more by their taste then by any other sense afterward by this knowledge they iudge easily of their natures and proprieties and for what remedies and vses of physicke they wil serue Therefore this iudgement of the taste is very necessary for the life of man especially for the nourishment of all litting creatures because all things which the earth bringeth foorth are not good to feede them For some things are diuers from nourishment as earth clay wood and stones other things are altogether vnsauery and haue no taste and some haue
there were alwayes equalitie wee shoulde neuer be affected with hunger or thirst nor with any appetite to eate or drinke And if this appetite were not wee shoulde not haue those pleasures which wee receiue by meates and drinkes and by their diuers tastes and relishes So that wee shoulde not haue such a notable testimonie of the goodnesse and bountifulnesse of God towardes vs and of his care as wee haue by the sense of taste which hee hath giuen vnto vs. Wherein also he admonisheth vs in such sort of our mortall nature through the necessitie wee haue of foode for the preseruation of our life as that withall hee supplieth this want and necessitie that wee may the better know and taste the sweetnesse of his loue towards vs. For whereto would those creatures serue that are good for our nourishment if we had no vse of them And how could wee vse them if we stood not in neede of them Therefore seeing the matter standeth thus it appeareth euidently that wee are nourished by such things as are familiar and like to our nature and are healed by things contrarie to that which hurteth vs. For the nearer any thing approcheth to our nature the sooner it is conuerted into it So that amongst those meates that are familiar vnto vs they nourish best that draw neerest to our nature For this cause babes newe borne that are litle and tender haue milke for their foode which is very meete for them by reason of the agreement that is betweene it and the matter whereof their bodies are made For as wee haue alreadie heard the milke is made of the selfe same blood wherewith they were nourished in their mothers wombe and whereof they were before ingendred and conceiued forasmuch as the parents seede of which they were framed is deriued from their owne blood Wherevpon it followeth that the matter of their bodies is of the same substance and so that food which draweth neerest vnto it is most natural and meete for them For this cause we said before that all things are not seruiceable for meate drinke and nourishment but those only that haue a nature agreeable thereto and that for the reasons specified by vs. Here then we must call to minde that which we haue already touched elswhere namely that seeing the body of man is compounded of all the elements it is therefore needfull that the nourishment wherewith it is to be preserued vpholden should participate of all the elements to the end that all euery part of a mans body should be maintained preserued by that which is like to it selfe Therefore God hath wel prouided to this purpose as we see in the matter wherof our bodies are made For we haue heard what differēce there is according to the sundry parts and diuersity of members in the body yet the whole matter of thē all is taken from the substance of the same elements and the difference betweene them commeth of this only that some parts participate more of some elements others of other elements Hereof it is that the hardest parts of the body as the bones are most earthy and so consequently of all the other partes as they haue eyther more or lesse of all the elements and of their qualities For this cause all the parts and members of the body must haue food agreeable to the nature of the elements whereof they participate according to the portion of matter which is in euery one of them Wherein we see a goodly testimonie of the bond and agreement that is among all creatures yea in all nature it selfe together with the correspondencie that euerie creature hath with it like Therefore if wee want ayre for breathing wee drawe it in euen as it is of it owne nature together with those qualities which it bringeth with it selfe If wee desire drinke onely to refresh and to moysten the bodie and the meate it taketh pure water serueth that turne which is common drinke for all creatures and sufficient for the whole life of man although there were no other But God hath giuen this aduantage to men aboue beasts that besides this drink cōmon to them both they haue others not onely more pleasaunt to their taste but also more forceable to nourish them For if the question bee of taking sustenance eyther by meate or drinke we must haue such meates and drinkes as are more firme then the ayre and the water and which are able to sustayne the body according to it owne substance and nature For as the water and the ayre whereof the bodie is made could not consist in the composition thereof but woulde slide and fall away if they were not intermingled with some other matter that is more earthie and solide thereby to keepe and knitte them together euen so if foode consisted onely in liquide and moyst things that had no other substance of more earthie and solide qualitie in which the vertue of heate might remaine and which might bee conuerted into the greatnesse and massinesse of the bodie the liuing creature would alwayes haue an appetite and neuer leaue eating Therefore God hath so framed those creatures which he hath giuen to man for meate that whatsoeuer is earthy therein doeth not still retaine the nature of the earth as if it were nothing but simple earth and so likewise that which is of the nature of fire or of the water or of the ayre but all is so well mingled and tempered one with another that the taste and sauour thereof is pleasaunt and fitte for all the partes of the bodie that are to bee nourished And according as the qualities of the elements are mingled one with another so the meates and drinkes compounded of them haue their sundry tastes together with their other qualities For if God had not so prouided for it man could haue no taste therein and if he tasted not he would haue no appetite and so could neither eate nor drinke And if hee coulde neither eate nor drinke he could not liue as wee may iudge by that which wee haue alreadie hearde Nowe as hee cannot liue without eating and drinking so it is requisite that he eate and drinke with that moderation that he take in no more meate and drinke then he ought to doe For if he take too litle he cannot be sufficiently nourished and if hee take too much instead of being satisfied he shal be burdened and in stead of preseruing his life hee will kill himselfe Therefore it is verie necessarie that euery one shoulde alwayes obserue great sobrietie otherwise God will correct our riot our gluttonie and drunkennesse But the danger that commeth by not keeping a mediocrity is a great deale more to be feared on the one side then on the other For there are but fewe that breake not square oftener in eating and drinking too much then to litle Nowe to ende this speech wee haue farther to gather such good instructions as all men haue in
those things which God hath giuen them for nourishment yea in their mouth also to the end to render vnto him honour glorie and prayse Whensoeuer beastes doe eate their tongue serueth to feede them no otherwise then that of men doeth helpe them but they prayse not God with that tongue which serueth to nourish them because he hath not giuen them that gift of speech wherewith he hath endued man and that for the cause which we haue already heard For as a fountain cannot be without a riuer so a riuer cannot be without a fountaine For this cause seeing reason of which God hath made man partaker is as it were a fountaine in him and speech as the riuer that issueth from it the Grecians expresse both reason and speech with one and the same worde which Saint Iohn also vsed when speaking of the Deitie of Iesus Christ he said In the beginning was the worde and the worde was with God and that worde was God For as all the woorkes of God are perfect in their kinde so hee maketh nothing without cause and which hath not his vse So likewise he giueth nothing to any creature but withall he giueth the instruments and meanes which it ought to vse thereby to be made seruiceable as the thing it selfe requireth Heereof it is that hee gaue not speech to beastes because hee made them not partakers of reason without which speech would stande them in no steade so that it woulde haue beene a superfluous woorke of GOD. Therefore seeing it is so God requireth not of beastes that they should by speech praise him with their tongue as he requireth it of men vnto whome hee hath giuen the meanes to performe it For beastes haue neyther reason to vnderstande what is spoken nor speech to vtter any thing thereby whereas man hath both the one and the other He hath both the fountaine and also the riuer that runneth from it Wherefore when hee sitteth downe to meate and whilest hee is taking his refection to which vse his tongue serueth him according as we heard before and when hee riseth from table truely he is much more brutish then any brute beast if with the selfe same tongue he doeth not prayse and glorifie God acknowledging as he ought the goodnesse of that celestiall Father that giueth him that foode and that nourisheth him If he doe otherwise hee looketh no more from whence the meate commeth vnto him then doeth the hogge who with his snowte alwayes towardes the earth feedeth vpon the akornes that are vnderneath the Oakes and neuer looketh or considereth from whence they fall Yea the hogge doeth a great deale better discharge his duetie in praysing GOD then such men doe that eate and drinke as brute beastes without giuing thankes to God for the benefites hee distributeth amongest them For hee prayseth God in his kinde as all other creatures doe in theirs according as the kingly Psalmist testifieth in many places of his Psalmes Neither doeth God require more of them then he hath giuen vnto them But seeing he hath giuen more to man then to all other visible and bodily creatures he requireth so much the more of him and that very iustly For as it is written To whome much is committed more shal be demaunded of him Wherefore man is not onely too too inexcusable but more vile and sauage then any brute beast if his tongue serue him no farther at the table for the praysing of God thereby then if beastlike his snowte and nose were in a cratch or manger For howe shall the foode in the vse thereof bee sanctified by the worde of God and prayer if hee take it after that sort And if it bee not sanctified vnto him by that meane as Paul teacheth hee vseth it not as the childe of GOD but as a theefe and a very prophane man For as Euery creature of God is good when it is receiued with thankesgiuing so it is defiled to the filthie not through any fault of the creature but of such as abuse it like to Infidels But all they abuse it that giue not thankes for it to the Creator Wherefore as euery thing is cleane to the cleane that haue their heartes purified by the worde of God which they haue receiued by faith so nothing is cleane to the defiled and to infidels But if these men of whome we speake bee vnwoorthy to be taken for men yea to be compared with hogges then whom they are much more vile and detestable wee may easily iudge what is to be saide of those that doe not onely not prayse God or giue him any thankes but which is woorse blaspheme and as it were despite him in liew of recompensing him for the benefites they haue receiued of him which is vsually done by gluttons drunkards and swearers What shall wee say of such men but that they deserue rather to bee called madde dogges then men except wee had rather call them children of the Deuill whose instrument tongue and mouth they are And as for those that cease not to prattle and babble about vaine and vnprofitable matters and that take delight in backbiting and slandering euery one wee may with good reason compare their tongue to the clacket of a mill For seeing euery one of vs carrieth a mill in his mouth as wee shewed before these men may truely boast that their mill is better furnished with all kinde of instruments then others are But they are not the more to bee esteemed for that but rather the lesse for the reasons which wee haue alreadie hearde And when they adde to their clacking euill speech and backebiting infecting all tables where they come with their tongue they may well bee compared to dogges that doe not onely barke but also bite But it is time to draw the last draught of the pensill vpon the face of mans bodie by considering the sense of smelling with the member that belongeth vnto it wherein we looke to be instructed by thee ARAM. Of the Nose and of the sense of smelling and of their profite and vse of the composition matter and forme of the Nose Chap. 19. ARAM. Forasmuch as beautie is a grace that proceedeth of the proportion agreement and harmonie of things it is then very seemely in mans bodie when it followeth nature onely and is without any blemish or defect Nowe this beautie consisteth in soure thinges namely in figure in number in greatnesse and in situation For the members of the bodie are well or ill coloured according to the disposition of the matter And the correspondencie of the members one towardes another aswell in the number as in the length and greatnesse of eache of them well compassed and proportioned together is one cause also of beautie as likewise the placing of euerie one of them in his proper place most conuement and agreeable to his nature and vse For if any thing bee wanting of all these thinges in any member of the bodie there is
the ground when wee meete with some great infection shal wee not thinke that God turneth his face from vs when he findeth vs so stinking and infected Contrariwise when wee smell some good sauour it ought to bring into our remembrance the odour of Iesus Christ his sacrifice and of those vertues that are well pleasing and agreeable in the sight of God and stirre vs vp with al indeuour to present him with such smels to the end wee may be of good odour before God and men Which the holy worde will teach vs after hee hath giuen vs a spirituall nose whereby wee may attaine to the right sense and smel of that good odour of Iesus Christ and of the Gospel working in vs the spirit of discretion to discerne truth from lying that our soules may be refreshed as the braine is by those good smels that are brought vnto it by the bodily nose and by the sense of smelling that is therein Nowe therefore being come to the end of this goodly matter of the fiue corporall and externall sense me thinks we should profit much by a briefe collection of their vse and of the commoditie which they bring to men considering also the diuersitie that is in their faces and visages in which these goodly organicall instruments of the senses are planted and how their faces are images and pictures of their heart and mind The discourse of this matter appertainth to thee ACHITOB. Of the vse briefly of all the outward senses for the seruice of man namely in purging the superfluities and ordures of his body of the diuersitie that is in mens faces and of the image of the mind and heart in them Chap. 20. ACHITOB. When wee taste some pleasure by considering the workes of God namely those which wee beare about vs in our nature as indeede such contemplation affoordeth great delight to their soules that are not buried in ignorance we ought to thinke that we haue great occasions and certaine meanes to consider what pleasure and ioy it would be to see and behold the Creator and Workmaster who hath made giuen to man such excellent senses such wonderful vertues faculties what delight ariseth of hearing smelling only some smal odour of tasting a litle of his prouidence wisdome goodnes benignity grace mercy much more wheÌ„ they are throghly tasted relished of vs. Which may be performed by them that imploy all care and diligence in meditating in his eternall worde and in considering the workes of his Almighty power vntill such time as by the dissolution of this mortall tabernacle of the body they shall haue put on immortalitie to enioy true contemplation that is to beholde him face to face who onely is able to satisfie soule with goodnes and felicitie as the Prophet teacheth vs where he saieth In thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Now then we may know by that which we haue hitherto heard in these our discourses what testimonies God hath plaÌ„ted of his great prouidence in all the partes of our bodies what care hee hath had and still hath of man and how he hath giuen him as many corporall senses as he needeth for the vse and fruition of all those visible and bodily creatures which he hath created For he hath eies whereby he vseth and enioyeth the light and the pleasure of such diuersitie of colours as may be seene in the world as well naturall as artificiall and compounded with the sundry mixtures of naturall things Then by the eares he hath the vse of al kindes of sounds and principally of speech together with the pleasure of harmonies and melodies consisting in the variety of tunes and songs as well of mâ—ns voice as of birdes and other creatures and also of instruments of musicke which are so many and of such diuersitie amongst men And by means of the nose and nosethrils he hath the fruition and pleasure of odours and smels so diuers in nature both naturall and artificiall and by means of the mouth tongue and palat he enioyeth and iudgeth of all sorts of tastes which also are very diuers and chiefly of meates and drinkes wherewithal he is nourished For this good God hath appointed a meane for the preseruation of mans life whereunto he hath ioyned pleasure with profite if men know how to vse the same with moderation and measure rather to make supply no necessity then to satisfie pleasures The like may be saide of all the rest of the feelings and touchings of al the bodily members of which there is great variety But hauing spoken sufficiently of the composition of the externall parts of mans body and of the outward members of the natural senses of man and of their vses we ought to consider also what instructions God giueth by them vnto men concerning their infirmitie For although the body of man be so beautifull and excellent outwardly as wee haue declared yet it hath infection within which of necessitie must appeare and breake foorth outwardly that it may be purged and vnburdned For the body cannot reape that profit of the nourishment it receiueth by al the elements and chiefely of that which it eateth and drinketh as that it can coÌ„uert turne al of it into nourishment substance auoyd all those accidents inconueniences whereunto it is subiect by reason of the infirmity of it owne nature Therefore it commeth to passe necessarily that the body is ful of excrements of much superfluitie ordure which would kill it if it were not discharged and deliuered thereof For these excrements woulde be poison vnto it in steade of nourishment Therefore the prouidence of God hath so prouided a remedy for the same that admonishing man of his infirmitie to the end he should alwayes remember that he is created of clay and earth that he shal returne vnto it againe it hath withal ordained the meanes whereby man should be comforted discharged of those excremeÌ„ts superfluities which might hurt him And for this cause there is no member but hath his proper passages appropriated for purgation seruing in his place yea euen the noblest members For I speake not only of those members which we account most vile abiect shamefull which nature teacheth vs to couer hide being appointed for the voiding of the grosest vilest most filthy excrements but also of those that are the excellentest chiefest in the head face so that there is no part of our body out of which there proceedeth not some infection filthines Insomuch that a man may wel say that our whole body is within as it were a stinking draught or puddle that emptieth it selfe on euery side as it were by sinks gutters For if we coÌ„sider it generally there is no part that is not subiect to sweat which oftentimes sauoureth very strongly and that purgeth not it selfby sweating from that superfluitie which it
excellent and wonderfull then is the simple apprehending of them This facultie and power is giuen for the knowledge of things and that to the instruments in the brayne as it appeareth by experience in this that according as the braine and the partes thereof are well or ill affected it is perceiued in the internall senses of which they are the instruments as wee will expresse more plainely in the sequele of our speech But concerning this present matter in hand we are to note that there are three kindes of knowledge The first knoweth those bodies onely that are present before it the second knoweth those also that are absent and the third those things that haue no bodies Wee see by experience that although plants haue a certaine agreement with other liuing creatures namely in this that they inioy the same life with them which we called before the Vegetatiue or Nourishing life neuerthelesse other liuing creatures haue this more then they that they know see heare taste smell and touch which things are without them whereas the whole life of plants hath nothing but that which is within them hauing no sense or knowledge outwardly Concerning that knowledge which taketh notice onely of corporall things that are present before it it is the same that belongeth properly to the external senses of which we spake before and which are giuen by God to liuing creatures for their preseruation For seeing they are bodily natures and must liue amongst bodies hee hath endued them with a certaine knowledge of those bodies to the end they may desire and follow after such things as are agreeable to their nature and eschewe that which is hurtfull Now that which is hidden within anything is knowen by some outward means And therfore the bodily senses were giuē vnto thē to the end that by them they might know whatsoeuer is external being annexed to the things that are perceiued And although God hath not giuen to all liuing creatures outwarde senses alike yet they that are perfect haue all those fiue senses spoken of in our former discourses by which they are able to perceiue and knowe all outward things so that nothing can bee found which is not comprehended vnder the knowledge of these senses Wherin God hath so prouided that according to mans iudgement we see that all perfect liuing creatures ought to haue iust so many not one more or lesse For if they had lesse they should not be so perfect as they are and if they had moe they woulde be superfluous and for no vse at leastwise so farre forth as our smal capacitie could conceiue leauing in the meane while to the incomprehensible wisedome and infinite power of God that which we are not able to comprehend For we owe him this reuerence seeing he alone knoweth all things that are necessary and expedient for all creatures Now besides this outward knowledge of things present we see plainly that there is another knowledge within of things that are absent For our owne experience teacheth vs that euen then when our externall senses are retired and withdrawen from doing their dueties the imagination thought consideration and remembrance of those things we haue seene heard tasted smelt touched and perceiued with corporal senses remaine still in vs both waking and sleeping as it appeareth by our dreames in which the images and resemblance of those things which the bodily senses perceiued waking are represented to our internall senses when we are asleepe We see testimonies of some part of this knowledge euen in brute beastes which causeth them to haue respect to such things as they neede but yet they haue it not as men haue who haue farre greater knowledge moe internal senses then beasts as being partakers of reason and vnderstanding The third kinde of knowledge which is of things that are not bodily is the principal effect of the vnderstanding which lifteth vp all the senses of mā to the cotemplation of the diuinitie of the spiritual and supernatural things which kind of knowledge is proper to man and to no other liuing creature Of this knowledge we will intreat more at large hereafter when we shal speake of those principall and most noble senses of the soule namely vnderstanding and reason In the meane time that we may the better know the facultie vertue and office of euery one of those internal senses of which we will intreate we are to vnderstand that the soule worketh by them in their places almost after the same manner it doeth in the diuers kindes of her naturall faculties and vertues according to the nature of euery one of them For this power and vertue which we call naturall and which before we saide was the third facultie that continually worketh in man and neuer ceaseth is diuided into three sortes The first is the vertue of nourishing the second of augmenting the third of ingendring and these haue sixe other vertues and faculties common to them altogether The first draweth vnto it the second holdeth fast the third digesteth the fourth distributeth the fift assimilateth and incorporateth that is conuerteth into it owne substance that which is dispensed vnto it and so turneth it into the substance of the bodie that receiueth it the sixt driueth forth whatsoeuer is superfluous For the nourishment which the bodie receiueth would doe it no good vnlesse it had some vertue in it to drawe the same vnto it selfe as also members and instruments meete for this woorke as we will declare more at large by the helpe of God when we shal speake more particularly of this matter Besides it is not enough for the bodie to drawe foode to it selfe but it must also retaine the same And because the thinges that are taken cannot nourish the bodie except they bee turned into the nature thereof therefore they must first bee digested and prepared by this meanes as wee vse to prepare such meates as haue neede of dressing before wee eate them But because they are not sufficiently prepared by this first dressing they must bee once againe dressed by the naturall heate that is in the bodie without which neyther the heate of the materiall fire nor the heate of the sunne will serue the turne vnlesse this naturall heare also doe his duetie Nowe after the meate is thus digested and prepared it must bee distributed and parted to all the members that euery one may take such nourishment as is meete for it And because the matter is diuers in the whole composition of the bodie as namely bones gristles ligaments sinewes arteries veynes fleshe and other kindes of matter whereof wee haue spoken heeretofore therefore must the food also be so conuerted in euery member as that it is to bee altered into a substance altogether like to euery seuerall part it hath to nourish Nowe forasmuch as all that the bodie taketh in for nourishment is not fitte for that purpose after that nature hath taken that which may doe her good shee
and disagreement of things that ioyneth together whatsoeuer is to be ioyned and separateth that which ought to bee separated that distinguiseth things which followe or are contrary each to other by comparing one thing with another by considering all circumstances by referring euery thing whither it ought to be referred It is requisite therefore that he should keepe his owne place and not be shuffled vp and confounded with imagination and fantasie of which hee is the Iudge to approoue or condemne that which is good or euill as also to correct to stay and to keepe them in awe For if reason intermeddle and mingle it selfe with them it will be so troubled that it will not be able to iudge as it ought of those things which they present and bring vnto it but will bee so carried away as if it were deposed and thrust out of it owne place and as if maides shoulde rule their Mistresse and take place before her The like also happeneth vnto it when it is carried away with the affections which it ought to rule moderate and gouerne But if it be vpright and sound after it hath well considered and debated of the whole matter brought and laide before it by the former senses it giueth sentence as Iudge and iudgeth finally without appeale For there is no other iudgement after that Hereof it is that it hath a iudiciall seate in the middest wherein being placed it heareth sutes and causes Besides it hath neare vnto it Memorie which is in place of a Notary and Secretary and as it were a register booke in which is entred whatsoeuer is ordained and decreed by reason For as we haue neede of such a Iudge as reason is to conclude and determine finally in the minde whatsoeuer may bee called into question and doubted of so it is requisite that the conclusion and definitiue sentence should be registred in Memory as it were in a roll or booke of accompt that it may alwayes be ready and found when neede requireth For what good should we get by that which imagination fantasie and reason conceiue and gather together if it shoulde all vanish away presently through forgetfulnesse and no more memorie thereof should remaine in man then if nothing at all had bene done The like would daily happen to vs that befel Nebuchadnezzar when God reuealed vnto him by dreame in the vision of an Image what should become of his Monarchie and Empire and of those that followed him For he remembred well as himselfe testifieth that he had dreamed a dreame whereupon his spirite was troubled whilest he laboured to vnderstand it but hee was so farre from knowing the signification of his dreame that he remembred not what he had dreamed and seene therein Where wee see that his imagination and fantasie were so mooued by the image and vision represented vnto them in this dreame that they imprinted in his memory how they had seene a vision and that it was very strange and woonderfull Yea reason it selfe iudged that the vision and image was of another nature then those that are cōmonly in the imagination or fantasie or those which they coyne themselues in sleeping and dreaming and that it had some diuine signification And this did reason imprint in the Kings memorie who remembred all these things generally but when he beganne to enquire of the matter more specially and particularly hee could not call to minde the kinde and manner of his dreame but confessed that the thing was gone from him Afterward hauing heard and vnderstoode Daniel hee knewe that hee spake a trueth and then remembred what hee had dreamed and was gone from him because it was not well imprinted in his memorie but had passed ouer lightly by it Heere then wee see how necessary this secretary and register whome wee call Memorie is for the vnderstanding and spirite not onely to marke lightly such things as passe by it but also to note and ingraue them as it were in tables or pillars of stone or brasse Therefore hath God assigned his seate and lodging in the hindermost part of the braine to the ende that after such things as are to be committed vnto it haue passed by all the other senses they should be committed to it to keepe as to their secretary And for this cause that part of the braine is lesse moist and most solide and firme for two manifest and apparant reasons First because it is the fountaine of the marrowe in the back bone of which those sinews are deriued that giue the strongest motions to al the members of the body Therefore also it was requisite that they shoulde bee of a more firme and solide matter then the rest that are taken from the substance of other partes of the braine which are not to sustaine so great stresse Secondly forasmuch as the memory is as it were the Register and Chancery Court of all the other senses the images of all things brought and committed vnto it by them are to be imprinted therein as the image and signe of a ring or seale is imprinted and set in the waxe that is sealed Therefore it is needefull that the matter of the instrument of Memorie shoulde bee so well tempered that it be neither too soft nor too hard For if it be too soft the images will be soone ingrauen but they will not stay there any long time as they that will be quickely blotted out Contrariwise if it be ouer hard it wil be a harder matter to imprint them therein But when it is well tempered it receiueth the images easily and keepeth them well For the Memorie hath two dueties as well as the hand namely to receiue and to hold fast Therefore they that are of a moist braine receiue more easily into their memories that which is offered vnto them and they that haue a drie braine retaine and keepe better in memorie But following that which wee haue hitherto spoken of all the internall senses we are nowe to obserue and note this that the knowledge of things which wee haue by the outward senses is as if wee beheld the shadowes of them and that knowledge which wee haue by the common sense by Imagination and Fantasie is as if wee did looke vpon the images which represent vnto vs those things whereof they are images moreliuely and cleerely then their shadowes can do And the knowledge wee haue by vnderstanding of which facultie wee will intreate heereafter is as if wee viewed not onely the shadowes or images of things but also their very bodies which is more And that knowledge which wee haue by reason is as if besides all this wee sawe their effectes and vertues Therefore there is as much difference betweene the knowledge that a man may haue by euery one of these faculties and powers as there is betwixt the shadow and image and body and effects or vertues of one and the same thing to the end that the nature thereof may be throughly knowen
let vs not mocke or despise them but rather haue pitie and compassion ouer them pray to God in their behalfe and succour them asmuch as wee can acknowledging the grace of God towards vs in keeping vs from such inconueniences and beseeching him to preserue and keepe vs continually For whatsoeuer befalleth others shoulde as it were hang before our eyes as often as it pleaseth him to beate them with such scourges which we our selues haue no lesse deserued then they that are beaten yea oftentimes a great deale more The Lord striketh whome it pleaseth him that by them others might take instruction Therefore if we cannot profite by such teaching nor learne at other mens cost to feare and honour him to call vpon him and to giue him thankes it is to bee feared that he will send vs asmuch that so we may learne at our owne charges Yea and then also he is very gratious vnto vs if he suffer vs to haue our vnderstandings to knowe how to profite by his roddes and chastisements and giue vs not wholly ouer into the handes of Satan our Aduersarie But enough of this matter And nowe that wee haue seene the nature and office of the internall senses of the soule with their seates and instruments the sequele of our speech requireth as I thinke that we should intreate of vnderstanding and will which are two faculties and vertues in the highest and most principall part and power of the soule of man and in regard of which it is properly called by the name of a reasonable soule and life as wee shall presently learne of ACHITOB. Of the reasonable soule and life and of vertue of the vnderstanding and will that are in the soule and of their dignitie and excellencie Chap. 28. ACHITOB. Although beastes without any iudgement and reason follow after that which they conceaue to be agreeable to their nature and eschew the contrary according as their natural inclination driueth thē thereunto yet they passe not those bounds of nature which God hath set them nor violate the lawes thereof Wherby we see that through a secret sense of nature they draw alwayes towards God their Creator in that their nature bendeth still towardes that which God hath appoynted to bee the chiefe Good vnto which they can attaine And no doubt but God hath giuen them such inclinations to bee as it were rules to direct them to that which is their proper and naturall Good which consisteth onely in corporall thinges belonging to their bodies Nowe if hee bee thus carefull for beastes we may not thinke that hee hath depriued Man of such a benefite but that hee hath also giuen him his inclination to leade him to his proper Good and to the trueth which in respect thereof is necessarie for him For what likelihoode is there that such a woorkeman as God is woulde create Man the most excellent creature vnder heauen in worse estate not onely then beastes but also then all other bodily creatures which are nothing in comparison of the excellencie which is in him who notwithstanding following their naturall disposition Prayse GOD and fulfill his worde as the Psalmist saith As therefore God hath ordayned and prepared a farre greater Good formen then for beastes and hath layde vp the same in his soule and spirite so hath he giuen them the meanes to enquire and finde it out But the difficultie that is in finding it out proceedeth through their owne fault For the darknes of ignorance and error which sinne hath brought into their minds is that which hindereth them which had not taken holde of them if mankind had continued in the perfection of his first nature Neuertheles what defect soeuer there be yet we see that in the minde of man there shineth alwaies this naturall light that is giuen vnto him aboue that which beasts haue I mean Reason which serueth to guide the soule and spirite amidst the darknesse of errour and ignorance to the ende they may be able to discerne trueth from falsehood and the true Good from the false as we see the light serueth the eyes to keepe vs and to cause vs to see in darkenesse Therefore we sayde before that there was a double discourse of reason in man whereof the one is Theoricall and Speculatiue which hath Trueth for his ende and hauing found it goeth no farther The other is Practical hauing Good for his end which being found it stayeth not there but passeth forward to the Will which God hath ioyned vnto it to the end it should loue desire and follow after the Good and contrariwise hate eschew and turne away from euill Therefore when the question ariseth of contemplation reason hath Trueth for her vtmost bounds and when she is to come into action she draweth towardes Good and hauing conferred together that which is true and good she pronounceth iudgement So that reason considereth of thinges with great deliberation and beeing sometimes in doubt which way to take shee stayeth and returneth as it were to her selfe and maketh many discourses before shee iudge and conclude But sinne hath so troubled our spirite that these naturall rules which shoulde euermore cause vs to encline to that which is right and good are greatly depraued and corrupted Neuerthelesse there remayneth in vs a small remnant of that great Good which testifieth sufficiently vnto vs what losse and damage wee receiued by our fall Therefore both the internall and externall senses serue vs not onely for the good of the bodie and for this life as they do to beasts but also for the good of the soule and helpe vs to lift vp the minde higher to seeke for a better life and for a greater Good then can be found among all the creatures and in which alone the minde findeth true felicitie agreeable to such a nature as it selfe is Heereof it commeth that it cannot content it selfe with that wherwith beasts are contented nor stay there where they stay For after the spirite is somewhat setled vpon that knowledge which it hath by his imagination and fantasie he lifteth vp himselfe higher by the meanes of reason namely to the vnderstanding of spirituall and diuine things For hee knoweth well that because he is as it were shut vp in an obscure prison and compassed about with darknesse he is hindered from attaining to the vnderstanding and knowledge of many things whereof he is ignorant and can neither see nor know that which he would so neerely cleerely and perfectly as if hee were at greater libertie nor vse that naturall vigour that he hath being in this prison of the bodie In this sort doeth man consider of himself and of his nature and from that knowledge which he hath of the highest and most excellent things in nature there springeth in him a loue towardes them insomuch that the spirit ascendeth vp and attaineth vnto God who is the authour and Creator of all For this cause there ariseth contention betwixt reason and fantasie For
alwayes Therefore wee may well say of a woman if shee bee a Mother it is very like that she loueth her childe because it is naturall But wee cannot conclude certainely that it is alwayes so seeing wee often see the contrarie There are also oftentimes many signes which haue such apparant significations that they seeme to signifie things vnto vs certainely enough wherein neuerthelesse we are deceiued as it falleth out often in our suspicions opinions which are not grounded vpon certaine and firme arguments and most euident reasons Wherefore the knowledge that wee may haue of such thinges cannot properly be called science but onely coniecture opinion probabilitie or likelihood because there is great shew of trueth but yet not very certaine Nowe albeeit the nature of thinges bee mutable yet if they alwayes keepe one and the same tenour and constancie which continueth alike alwayes to it selfe a man may haue a certayne knowledge of them and that is called science example whereof wee haue in celestiall bodies and in naturall thinges which alwayes keepe one and the selfe same order and nature both in the elements and in liuing creatures in plantes also and such like things For as for the heauens although they bee mutable creatures yet they haue alwayes certayne courses and motions which followe their accustomed order without ceassing In like manner we see that all these thinges mentioned euen nowe are distinguished in their kindes and haue their naturall meanes whereby they are mainteyned and preserued For it is naturall in man to beget man and by this meanes mankinde is preserued The same may be saide of other liuing creatures of plantes also and of such other things which neuer faile in keeping their order We haue this light in vs by nature Wherfore when I see a childe or a man I may alwayes say certainly that no painter hath painted and fashioned him in that sort and that it is none of his worke but that he was begotten and bred of a man and a woman that were his parents For God doeth not nowe create men and women as he created Adam and Eue in the beginning and as wee shewed in our first discourse but by the common order which he established at that time and in regard of which he instituted the holy estate of Mariage as we will intreate hereafter But if the question be concerning immutable perpetuall and supernaturall things we haue neede of another light that is greater and more agreeable to their nature which is giuen to men by diuine inspiration This light or knowledge is called Sapience or Wisedome For this cause Saint Paul writing to the Ephesians saith I cease not to giue thankes for you making mention of you in my prayers that the God of our Lorde Iesus Christ the father of glory might giue vnto you the spirite of wisedome and reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightened that yee may know what the hope is of his calling and what the riches of his glorious inheritance is in the Saintes Wee see here how the Apostle ioyneth together wisedome reuelation and illumination of the vnderstanding the authour of which hee maketh the spirite of God by whose reuelation and lightning we obtain true wisdome of which the wisedome of the world is not capable And therefore afterward he calleth this wisedome the knowledge that passeth all knowledge For although by our naturall light wee haue some obscure knowledge of God as we haue already touched it yet it cannot so farre lighten vs nor cause vs to ascend so high except God giue vs this also of which I spake euen now Therefore howe great soeuer the naturall light be which we haue yet if we follow it any thing farre we are presently cōpassed with darknes which proceedeth not of the things we are to know but from our owne mindes which being pressed with the heauy burden of our body are hindred and made more slowe or els it is because our minds are troubled as if some cloud troubled the sight of our eyes So that the more light is in our mind the greater knowledge we haue there and the lesse doubting If there be no light at all or so litle that it be no better then none at al then ignorance spreadeth it selfe as it were darknes in an obscure and troubled night insomuch that there is neyther science nor opinion nor likelihood nor doubting Heere of it is that we commonly say ignorant persons cast no perils Thus then as euery one hath more light in the minde hee beholdeth obscure things more clearely because his vnderstanding is better eyther by the benefite of nature or by study and exercise or by a speciall gift of God Others see nothing at all or very litle no not into those thinges that are very cleare manifest so that they are like to men compassed couered with darknes at Midday This befalleth thē either through the ignorance that is in their vnderstanding or by reason of their blockish slouthfulnes that neglecteth exercise or by the iust iudgement of God who because of their sinnes hath blinded their minds giuing thē ouer to Satan to blind them who vseth to shut vp the eyes of worldly carnal and vnfaithful men whom he hath in his power So that if there be any errour in the mindes of men if they approoue and follow after lying in stead of trueth and euill in place of goodnesse this commeth not from the naturall or supernaturall light that God hath giuen them nor of the knowledge they haue thereby how great or small soeuer it be but of the darknesse that is mingled amiddest this light which sinne hath made more dark and wholly ouerwhelmed and the Deuill dayly increaseth to the vttermost of his power because hee woulde gladly haue all light in vs as well naturall as supernaturall cleane extinguished and put out For as brightnesse breedeth not clouds and obscurity so science and knowledge doeth not bring forth ignoraunce and errour For contraries are not made one of another Wherefore that commeth to passe in the lightning of our vnderstandings which wee see to happen in the change of light in regarde of our eyes For according to that which is put betwixt so doeth the qualitie and vertue of the light chaunge in respect of our sight If it be a verie thicke bodie which the light cannot pearce through then is it wholly taken from vs and as it is more or lesse thicke or thinne and transparent so doe our eyes receiue more or lesse light In like manner the lightening of our vnderstanding is wonderfull variable because of the great diuersitie of thinges that are set before it in this life to hinder it sundrie wayes in some more in some lesse according to those obiectes that are offered to euerie one or as men procure to themselues From hence it is that there are so many diuers opinions
qualitie of that Good which being fitte for them is the greatest they can attaine vnto so also hath man a knowledge according to his nature and to the ende for the which hee was created So that the knowledge that God hath giuen him serueth to stirre vp his appetite and desire of that Good which hee knoweth and this appetite also serueth his knowledge so farre foorth as man being mooued and pricked forward to loue God reioyceth and reposeth himselfe in him huing knowen him to bee his soueraigne Good But to the end wee may the better vnderstand this whole matter we must note that there are three kinds of appetites among the creatures which are commonly called the one naturall the other sensitiue and the third voluntary As for the naturall wee may diuide it into two sortes For there is one generall to all creatures whether liuing or without life which is nothing else but a naturall inclination without any action proceeding from any soule or life as when wee say that heauy things desire to go downeward and light things vpward as wee see it in the nature of the Elements which are without soule and life But beside this naturall appetite common to all creatures there is an other that hath action ioyned with the inclination which neuerthelesse proceedeth not of any sense This appetite is proper to the vegetatiue and nourishing soule and life whereof plants are partakers For wee see by experience that they haue a naturall appetite to drawe vnto them and to retaine that which is meete for their nature and foode and to expell the contrary For if a plant waxe drie it desireth to be watered and draweth and keepeth humour and moisture necessary for it selfe Wee see the like in mens bodies For when the members want nourishment they sucke the veynes and the veines drawe vnto them blood And as the members desire their foode so they desire to bee vnburthened when they haue too much The appetite which we call hunger thirst may be referred to this kind of naturall appetite if this be excepted that we can not say it is without sense and feeling For beside the desire of eating and drinking there is withall a sense of this attraction whereby the members sucke the veines and the veines the blood and this sense is not without greefe and displeasure So that euery liuing creature is stirred vp to seeke for his foode and to take his refection Wherevpon wee may diuide this naturall appetite also into two kindes whereof the one shal be proper to plants that haue no sense and the other belong to liuing creatures that haue this feeling of which I made mention euen now and which differeth from that sense that is proper to the outward senses already spoken of The reason whereof is because it is properly such a kind of feeling as those creatures haue which keepe a meane betweene plants and liuing creatures beeing partakers of both their natures and yet are neither simply plants nor perfect liuing creatures as it hath beene already shewed As therefore we heard in our former discourse speaking of the growing vp of mans body and of the manifestation by little and little of the powers of the soule namely that as long as the child is in his mothers wombe he is like to plants so also hee hath then great agreement with these middle sorts of creatures in regard of this kinde of appetite and of the manner of nourishing whereby it is fedde For the seede whereof hee is begotten and conceiued is nourished and groweth vp as plants do vntill such time as the Infant that is fashioned haue sense and feeling much like to that sense of the aforesaide creatures which are partakers of the nature both of plants and of liuing creatures For as yet he hath no vse of his externall senses vntill such time as hee be borne Nowe the seate of this kinde of naturall appetite is chiefly in the liuer and in the stomacke and generally in all the members that serue for nourishment For these members haue that appetite that is ioyned with this kinde of sense of which I spake euen nowe And as for the appetite of the other members which serue not for the nourishing of the whole body but onely for themselues it is more like to that appetite that is in plantes For they feele neither hunger nor thirst as other members doe And thus much for the natural appetite and the kinds thereof Concerning the sensitiue appetite it is that which accompanieth the sense and belongeth onely to liuing creatures There are two sorts of this For either it is made with touching or without touching Pleasure and griefe belong properly to the first kinde and the instruments and seats thereof are in the sinewes or els in that small sinewy skinne which giueth the sense For those things delight the sinewes which agree with their nature and looke what is contrary vnto them the same affecteth them with griefe which tendeth to their destruction as delight procureth their preseruation So that heate colde drynesse and moysture reioyce helpe and comfort the sinewes or els grieue hurt indamage them according as they are eyther wel or ill applied vnto them Therfore the sinewes were created to the end they might be instruments of sense and motion and that they shoulde receiue pleasure and paine Now all these sorts of appetites are not in the will and power of man neither proceed they from his imagination For whether he will or no he shall be subiect to hunger and thirst and shall in the same manner feele and perceiue thinges as they are applied vnto him if he be so disposed in body as he ought to be True it is he may wel abstaine from eating drinking from touching whatsoeuer he pleaseth but this abstinence in the meane time wil not take from him that appetite which hee hath but will increase it the more For it cannot hinder but that all the members will still desire their nourishment and the body will alwayes haue this sense and feeling And as for the sense of touching it will alwayes feele that which it toucheth and euen such as it is when it shal be touched But there are appetites of an other kinde which are bredde without any touch at all and follow the thought and imagination of a man These are properly called affections and haue their seate in the heart Therefore they must bee distinguished from others that hauing sence of delectation and of griefe are placed in the stomacke or in the sinewes or in the rest of the body Now by the affections we meane properly those motions of the heart which follow knowledge and either seeke after or reiect that which is offered vnto them so that according to the order of nature knowledge goeth before these motions Hereof it is that we commonly say that a man must know before he loue and that no man desireth that which
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
And as it is written in Genesis That he created nothing but that which was verie good so there was nothing made but it was very beautifull in his kinde Therefore as there is agreement between the body the soule so bodily beautie is as it were an image of the beautie of the soule and promiseth after a sort some good thing of the inwarde beautie For internall perfection breedeth the external Whereupon the internal is called goodnes and the external beauty which is as it were a floure of goodnes that is the seed It is true that this which we say doeth not alwayes fall out so but that oftentimes a man may see the cleane contrary whereupon wee haue this common prouerbe Proper fellowes at the gallowes and faire women in the stewes For ordinarily the goodliest mē such as are best furnished with the gifts of nature in the disposition of their body are most wicked and vicious more beautiful women are strumpets then foule womē at leastwise they are in greatest danger and haue much more a doe to keepe their chastitie For there is alwaies great strife betweene chastitie and beautie which is so much the more increased as beautie is the greater because it is so violent that oftentimes many desire willingly to die for the beautie of others and some are so tossed and tormented that they become senselesse and out of their wits being ouertaken with looking vpon a beautifull face which hath such prickes that they pearce euen to the liueliest part of their heart and soule Wherevpon it commeth to passe that poore silly louers are so tormented and ful of passions that they stand altogether amazed and are like to them that are rosted by a soft fire yea their soule is so subiected to their concupiscence and desire that she must obey them as if shee were some poore chambermaide and drudge Whereby wee may know what good there is in such beautie and what good commeth with it also what coniunction agreement it may haue with goodnesse and whether a man may not truely say according to our common prouerbe That beauty without goodnes is worth nothing But we are to consider what is the cause hereof For we speake not of that which is now done but of that which should be done if the nature of man had continued sound and of that which yet would most commonly bee put in vre were it not that euill education besides that naturall corruption which is already in euery one did infect euen that little good of naturall inclination which remaineth in man But howsouer it be bodily beautie doeth alwaies promise more good of the soule then deformitie doeth If it fall out otherwise it is because God will shew that all good things come from his onely grace and not from nature and therefore he doeth not alwayes followe one course and one selfesame order without any change Besides he commonly recompenceth in one thing that which is wanting in another so that he supplieth that in the spirite which is wanting in the body or in the body which is wanting in the spirite On the other side because many abuse that beautie of the body which God hath bestowed vpon them as they do all other his giftes hee letteth them fall oftentimes into great vices whereby they shew the deformitie of their soule which bringeth also their bodily beautie into great obloquie and shame For as beautie causeth vertue to appeare more faire when it is ioyned therewith so contrariwise it maketh vice more vgly and loathsome to looke vpon Therefore Socrates had reason to say that it was good for euery one to beholde himselfe in a glasse that they which sawe themselues faire shoulde bee the more afraide to blotte their beautie with vices and that they which were foule shoulde labour to beautifie themselues with vertues Nowe seeing we are entered into the causes why beautie draweth loue following this matter we woulde knowe of thee AMANA what other thinges are to bee considered heerein with the sundrie degrees and kindes of beautie and what is the proper effect of loue Of other causes why Beauty procureth Loue and of diuers degrees and kindes of Beauty howe it is the nature of Loue alwayes to vnite and what other effectes it hath howe Loue descendeth and ascendeth not what power it hath to allure and breed Loue. Chap. 50. AMANA Many amongst the Philosophers haue made three kindes of good or of good things namely that which is pleasant profitable and honest Hereupon forasmuch as Loue is a desire of good or goodly things or at leastwise of things so accompted they haue also made three kinds or fortes of Loue of which the first is towards delightful and pleasant things and such are those things which tickle and delight our senses being properly called the goodes of the body The second kinde of Loue is towardes profitable things as honours riches greatnesse and such other like things called externall goodes or the goodes of fortune The third kinde is towardes honest things as wisedome prudence and other vertues which are the goods of the soule As for the two first kindes of Loue wee may well place them amongst the perturbations of the soule because so many euill affections spring from them that al confusion proceedeth from them yea euery mans life is thereby made miserable But to loue and desire good and honest things is that which truely maketh a man famous For this loue maketh the chiefe part of his soule excellent euen that part whereby he is man and which is farthest remooued from bodily matter and from obscuritie and neerest to diuine brightnesse I meane the spirit and vnderstanding which of all the other partes and powers of man onely is voide of the blot of mortalitie The consideration of the diuers degrees and sundry sortes of beautie doth prepare the way whereby we may come to this laudable and honest loue For by them wee may ascend vp from the lowest to the highest and turne our corporall and earthly loues into spirituall and heauenly They that are most ignorant know that Loue is a desire of beauty and that Beauty draweth Loue. Yea some of the learned Heathens haue taught that it was Loue which mooued God not onely to create the world but also to create it beautifull and of so goodly a forme in euery part of it And the name whereby it is called yeeldeth testimony of the beauty of it For worlde signifieth as much as a goodly and well decked ornament Therefore seeing God hath created and framed it by loue no doubt but loue is dispersed and shedde throughout the whole world and is continually drawen and procured by beauty to the ende it might bee conformable and like to the fountaine from whence it came On the other side all beautie is as it were a beame of that infinite and diuine beautie that is in God and therefore as the diuine forme draweth
vnto it true and perfect loues so the image and similitude thereof draweth the images of loues And that loue whereby almightie God was mooued to create all things proceeded from his owne goodnesse Nowe forasmuch as beautie is a beame of that goodnes which is shed ouer all as the sunne spreadeth his light by his beames the goodlier any thing is so much the more amiable louely it is For the mother of Loue is goodnesse and the mother also of Beautie is goodnesse so that both of them are bredde and borne as it were of one mother And according to the diuersity of natures created by God so are there diuers kindes of beautie which are all as it were beames flames and lights of that heauenly and infinite beautie which is fountaine of al the rest The first chiefest and most excellent kinde of all is that beame of heauenly beauty whereby the spirit and minde is adorned and polished with vnderstanding and contemplation The secondis in that illumination whereby the soule receiueth knowledge Therefore the vnderstanding mounteth vp to those two first degrees of Loue which is drawen by such beauties and from thence proceedeth the loue of spirituall things The third kind which is as it were an other beame of diuine beauty appeareth in the effectes of lower degrees which are in that fruitfulnesse which God hath giuen vnto the creatures putting into them seedes to preserue and to encrease their kindes The last and lowest yea the most troublesome and earthly kinde is in corporall matters which are purtraited and painted with great varietie of formes and shapes And as the vnderstanding ascendeth vp to the two first degrees of which I haue already spoken so the imagination stayeth it selfe in the two last and from thence proceedeth the loue of the body and of bodily things and the affection to beget of that goodly thing thereby to drawe out a forme like to that beautie towardes the which a man is affectionated Nowe when wee shall consider aright of all these degrees and beames of beauty it is certaine that wee wil striue to ascend vp from the lowest to the highest whereas commonly wee descend from the highest to the lowest feeding our spirites with corporall and terrestriall loues which differ from their nature in steade of spirituall and celestiall loues which is their proper foode But we must note further that the greatest last and chiefest force of loue is of many and diuers things to make one and the same Therefore he that loueth our friend or doth him any good seemeth to do that to vs which is done to him and we esteeme of it as if we receiued it our selues For it is the nature of loue which way souer it turne alwayes to ioyne and knit vnto it selfe as on the contrary side hatred is of this nature that it will euermore disioyne and separate For this cause Iesus Christ prayed so earnestly for his vnto his Father to the ende saieth he that they all may be one as thou O Father arte in mee and I in thee euen that they may be also one in vs. And Saint Iohn saieth likewise of him that hee shoulde gather together in one the children of God which were scattered For seeing hee came to destroy the workes of the deuill as he saieth elswhere and seeing it is the nature of this enemy of mankind to scatter to disioyne and separat by reason of the enuy hatred which he beareth to God men it must needs be that Iesus Christ should gather together that which the deuil hath scattered and vnite in one that which he hath separated to the end that as man was one with God before he was seueuered by sinne through the enuy and malice of Satan so hee might returne into vnity and vnion with his Creator by the abolishing of sinne which is the cause of the seperation and by the likenesse of vertue with God through the meanes of Iesus Christ Therefore so great goodnes beneficence of God toward vs ought to enflame our loue towards him and moreouer to encrease the same when wee daily feele new benefits powred vpon vs which proceed come from his burning loue and charitie wherewith he loueth vs although he receiue no benefite thereby For we are to vnderstand that although he which hath receiued a benefit from another ought to carry greater loue towards him then hee that bestowed the benefite is bounde towardes the other to whome hee hath done a good turne yet the contrary oftentimes falleth out The cause whereof is because his loue that bestoweth a good turne proceedâ—th from his owne bountie and goodnesse whereas the loue of him that receiueth a benefite commeth of necessitie So that the one hath a great deale better foundation then the other For that loue which proceedeth of necessitie respecteth our selues because wee loue for the good which wee haue receiued and not in regarde of the person from whome the good commeth And this loue proceedeth from the loue wee beare to our selues so that it ought rather to be called Loue of concupiscence then true Loue. For as wee loue the person that doth vs good because of the good which wee receiue so we loue him and wish his good not so much for it selfe as for ourselues and for that profite which wee hope will come to vs thereby But after wee haue begunne with this kinde of Loue it serueth vs oftentimes as a steppe for to passe by afterwardes vnto true and perfect loue For acquainting our selues to loue them that doe vs good wee learne afterward to loue them not onely for loue of that good which they doe vnto vs but also because of themselues insomuch that we will not cease to loue them although it fall out so that they can doe vs no more good yea although they stand in neede of the like good at our hands againe Now when wee are come to this degree our loue is a great deale more pure yea then is it true loue which nowe loueth not the person beloued onely for loue of it selfe but for loue of him euen with the like loue wherewith it hath beene and yet is loued of him And as he that loueth is voide of true Loue if he loue onely in respect of the good hee receiueth so hee that doeth good loueth not with true loue if hee do it to receiue some profite thereby and with hope of recompence and not meerely for his loue to whome hee doth it For such a man respecteth himselfe more then him whom he pretendeth to loue Such is the loue of hypocrites towards God Therefore they honour and serue him as hirelings doe so long as hee vseth them wel and they see rewarde as Satan accused and slaundered Iob before God as though hee serued him for no other cause but for the benefites which hee receiued of his goodnesse Whereupon it pleased God to take trial of that loue which his seruant
taste doth breede an other desire to continue therein and to preserue those meanes whereby they may alwayes enioy such pleasure Whereby wee may iudge howe the desire and coueting that is in man wandereth and goeth astray when as notwithstanding it is giuen him of God to the end he might wish for that which hee iudgeth to bee good for him and that hee might followe after it and hauing obtained the same might holde and keepe it fast Now Forasmuch as God is the true stedfast and firme good of man hee doeth naturally wish and desire him and because this good is infinite it falleth out thereupon that the largenesse length and depth of our coueting is infinite and can be filled with no other thing but with God Wherefore when it is come thither there it stayeth and resteth it selfe But whilest it wandreth hither and thither there wil be no end but one desire begetteth another insomuch that there are infinite kindes of them which take their particular names of those things which they couet For the vnmesurable coueting of honours is called ambition of golde and siluer couetousnesse of meates and drinkes gluttony and drunkennesse the vnlawfull and immoderate desire of coniunction betweene man and woman is called Whoredome which also hath diuers kindes vnder it according to the degrees of their filthinesse and enormities in whome it aboundeth The vertues opposite and contrary to these vicious desires are iustice liberalitie continencie chastitie and temperance of which vertues and vices and of others proceeding of them we haue discoursed at large in our fist morall institution Therefore to conclude that which hath beene hitherto spoken of Loue and of Desire I thinke wee ought to make two sortes of Loue the one in vertue the other in vice For that Loue proceeding of Desire and Coueting such as we see commonly in men is false and fained And because it counterfaiteth often the actions of true loue therefore wee ought to be very wary that it beguile vs not and that wee take not the one for the other Concerning the first wee must remember that all loue is begotten of Good that it bendeth and draweth towardes Good as wee haue already learned Now Good is of that nature that it breedeth in vs a desire to bee ioyned vnto it in regarde of that agreement which it hath with vs of which agreement and coniunction commeth delight and then blessednesse and felicitie So that the vtmost bounds and limites of Loue is to be knit together in vnitie as much as may be And the straighter and closer the bond of loue is tied and conioyned in one and the same essence so much the more truely and perfectly is loue come vnto his ende and consisteth in the perfection of his nature Therefore the desire of coniunction which is in Loue is giuen to man to the ende hee shoulde wish and couet to be vnited with God his true Good that being made as it were a little God like vnto him hee might be partaker of his eternall blessednesse This is the true firme and fruitfull coniunction of loue and the great and excellent reward thereof For all the rest are nothing in comparison of this but onely vaine and fruitlesse Nowe the Loue of the body desireth the coniunction of the body and the loue of soules desireth to be ioyned with soules that there may be as it were one soule in many bodies And this coniunction is the greatest truest and of longest continuance which causeth but one heart and one will among friends as if they were one onely body and one onely soule and as if hee that loueth were the same party that is beloued Therefore it is written of the first Christians that were in the Church of Ierusalem that the multitude of them that beleeued were of one heart and one soule neither any of them saide that any thing of that which he possessed was his owne but they had al things common Neither is it saide without reason in common Prouerb that all things are common among friendes which is the cause that a friend calleth and accompteth as his owne whatsoeuer belongeth to his friend whether it be in prosperitie or in aduersitie Therefore also it is commonly said that a stedfast friend is tried in doubtfull matters Wherevpon it commeth to passe in true loue that friends lift vp into great dignitie are more carefull of those whome they loue how base soeuer they be and of their affaires then of themselues and of their particular estate Moreouer we are to knowe that as it is the nature of Loue to ioyne together so doeth it also bring equalitie with it so farre foorth as the nature of those things that are conioyned will beare insomuch that the highest stoope downe to the lowest to lift them vp vnto themselues they that are equall associate themselues together Therefore as we haue often saide that the fountaine and patterne of all true loue is in God so in this point it doth chiefly shew it selfe vnto vs. For hee abaseth himselfe to our smallnesse as though he would reach vs his hand from heauen to drawe and lift vs vp vnto himselfe by the meane of Iesus Christ vnto whome and by whome wee are truely vnited with him But heere wee are to knowe that the desire lust or coueting which is bredde of Loue groweth to bee vicious through the corruption of our nature which otherwise being directed by good meanes and by reason according to the will of God and ayming at the right Good which is God woulde cause vs to loue God first for his owne sake and then his creatures in him and for the loue of him Neither shoulde wee euer couet worldly goods with an vnbrideled desire but woulde rather accompt all mortall things vnworthy to bee cared for by our immortall soules Whereunto wee shall be the rather perswaded if following that which wee haue begunne to speake of true and false loue and of the difference betweene them wee consider what good things are to be found in the one aboue the other what sundry rewards men propound vnto themselues in loue what knowledge is required therein and howe the one is encreased by the other This then shall be thy matter subiect ACHITOB which thou shalt take to make an end of our discoursing of the nature of Loue. Of the good things that are in true Loue of the diuerse valuations of Loue and of the benefits which it procureth what knowledge is requisite to allure Loue and howe one Loue groweth by another of the friendship that may be both betweene the good and the bad Chap. 52. ACHITOB. Good is loued so much as it is knowen and as wee are able to vnderstand what it is For things are first knowen to the end they may be loued Now there are three meanes of knowledge in our soule namely by sense by reason and by the mind From the sense springeth appetite which is common
that reuengeth himselfe and will obserue his offences narrowely Forgiue thy neighbour his misdeede and when thou prayest thy sinnes shall bee forgiuen thee Shall man keepe anger against man and will hee aske remission at the Lordes handes Hee will take no pitie vpon his like and shall he demaund pardon for his sinnes Seeing hee that is but flesh keepeth his anger and yet sueth vnto God for pardon who will blot out his iniquities But this ought not to be forgottten of vs to cause vs to abstaine from all anger towards them that by offring vs iniury prouoke vs thereunto namely that we acknowledge thē to be the scourges of God to chastice our faultes which are worthy of greater punishment Thus let vs alwayes looke to the first cause of our affliction and to God who visiteth vs iustly whatsoeuer the meanes are which hee vseth and not to second causes and to the next meanes to the ende that we doe not as dogges doe which runne after the stone throwne against them that by byting it they may be reuenged of it not looking vnto him that threwe it For if we consider that the blowe giuen vnto vs commeth from God we will let the stone goe and not followe after it with anger and reuenge but turne vnto God who threwe it not to stirre vp our selues to despite him or to bee auenged of him but to craue for pardon and grace at his handes And this is the right way which wee are to take for the quenching of our choler that so wee may bridle our anger and keepe our selues quiet Nowe for the ende of this matter it remayneth that wee shoulde knowe whether this affection bee altogether vicious and wholly proceeding from our corrupt nature or whether it haue within it any seede of vertue as well as the rest It is certaine that it is giuen of GOD to man to stirre him vp to the desire of excellent things to the ende that when hee seeth himselfe despised and reiected for base actions and abiect things and is grieued for the same hee shoulde endeuour to leaue and forsake them and to addict himselfe to better and more noble things which can not bee contemned nor hee despised in regarde of them And this kinde of anger is verie good For beeing angrie in this sort our anger is turned vpon our selues onely to blame and reprehende our selues for our slouth and loosenesse and for our other vices and imperfections and by this meanes our anger should not bee sinne but being acceptable vnto God it woulde be vnto vs a Schoolemaster and as a spurre to sollicite and perswade vs vnto vertue and to such things as beseeme vs and that estate whereunto we are called If then wee would be angrie according to the will of God let vs first be angrie against our selues for our faultes and imperfections and when wee haue iust occasion to whet our selues against others let our anger bee turned against their vices not against their persons And such an anger will shewe zeale for the honour of God and the saluation of our neighbours Nowe the sequele of our speech requireth that wee shoulde speake of hatred and of enuie which for the most part followe offence and anger Let vs then heare ACHITOB discourse of these affections Of Hatred and of the nature and effects thereof of a good kinde of Hatred and of the remedy to cure the euill Hatred of Enuy and of the kindes and effects thereof of the difference betweene good and euill Enuy. Chap. 56. ACHITOB. Forasmuch as nature wisedome and goodnes teach that men ought to be knit together by loue as wee haue seene heretofore and that we are by the selfe same nature framed and fashioned thereunto as wee may learne by that which we haue heard of the forme and disposition of the heart wee must needes confesse that the spirite of man can bring foorth nothing more vnworthy it selfe then to suffer it selfe to be ouercome of Hatred and Enuy which are so contrary to loue that they comprehend vnder them all generall iniustice and wickednesse of men For from these wilde plants nothing can proceede by reason of the corruption of mans nature but effects that draw vs cleane contrary from wishing well to our neighbour So that if we plucke out of our heart the cause of this naturall obligation concerning the succour we owe one to another namely Loue what can be either found or placed there but hardnesse inhumanitie crueltie and all kinde of barbarousnesse which are to bee accompted and taken for monsters in mans nature For howe strange and monstrous a thing were it to vnclothe a mans heart of Loue and to put vpon it hatred enuy extreame backebiting bitternesse and crueltie which proceede all from one fountaine Neuerthelesse we see that men are enclined rather to Hatred then to Loue but let vs search out the cause thereof There are many that take Hatred to be an inueterate anger because it is a habite of anger wherby the heart escheweth something as euil and desireth to repell and driue it away Wherefore this affection is directly contrary to loue so likewise is anger For it is an offence rooted in the hart which causeth it to wish greatly his hurt by whom it taketh it selfe to be offended Nowe because contempt doeth often accompany hatred and enuy is neuer without it besides that it breedeth strife contentions manslaughters and murthers therefore in the holy Scriptures hatred is often taken for all these things As for the vehement causes of hatred they are in euery one according as a man esteemeth of the things he hateth Therefore prowd and enuious persons are alwaies very much enclined to hatred Some men also are of such a hatefull nature that they scarce wish wel to any body and surely these are very deuillish natures Some likewise are giuen thereunto of custome which they haue gotten by reioicing at other mens harms But the cause why it is easier for vs to hate then to loue and why Hatred taketh deeper roote in our heart then loue is because hatred findeth a better soile there and a more apt foundation to bee laide vpon then loue doth and that chiefly for two reasons The first is the corruption of mans nature which being left vnto it selfe fauoureth more of the nature of Satan who is hatefull a lyar and enuious from the beginning then of the nature of God who is loue trueth and charitie Therefore Saint Iohn saith that Cain hated his brother and slewe him because he was of the deuill and Abel was of God This hatred will be alwayes in those that haue one and the same Father that Cain had against all good men and children of God The second is because the infirmitie of our nature will not permit vs to enioy any good things in this worlde that are pure and of long continuance and therefore they suffer vs to haue but a little sense and taste of them But
hath prouided in this sort Wherein wee see it resembleth a pot set to seething which retaineth the heate and seetheth that which it containeth better when it is close couered then when it is without a couer Now we are further to knowe that the stomacke is made of two coats or skins one within an other consisting partly of a fleshy and partly of a sinowy substance The innermost is fuller of sinewes and thicker hauing straight filaments within wherewith as it were with fingers it draweth the meate downeward and without it hath certaine oblique filaments which compasse it about and serue to holde it in The outward coate which is more fleshy hath ouerthwart filaments that serue for expulsion For when the stomacke is sometime ouercharged with meate so that it is not able to embrace and keepe it for digestion then by meanes of the expulsiue vertue it driueth out that which is superfluous and prouoketh a man to vomite to the end it be not stifled through the waight and burthen of the meate it beareth For this cause the throate is a pipe appointed for the moouing of things vp and downe not hauing any attractiue force in it but being onely a meere way and place of passage through which meates and drinkes passe to and fro as neede requireth Concerning the seate of the stomach it is placed in the middest of the body betweene the liuer and the splene and that in such sort that the liuer embraceth and warmeth it on the right side and the splene doeth the like on the left side As for the substance of it it is of the nature of sinewes that is cold and drie For it is very conuenient it should bee so first because of the sense and feeling that it might bee incited by such things as agree with it reiecting all others secondly in regarde of appetite that it might be the greater and of more efficacie Moreouer it was requisite that it shoulde be of such matter to the ende it might bee the harder and receiue the lesse hurt from the hardenesse and sharpnesse of meates And besides the naturall heate which it hath of it selfe it is heated also by the neighbour partes to the ende it may the better perfourme that duetie that lyeth vpon it For this cause it hath on the right side the liuer which is vnto it in steade of a boyling pot or cauldron and on the left side it hath the splene for the same purpose the muscles of the chine bone are behind it and before is the skinne commonly called the Kell Likewise as the heart is not farre from it so the midriffe lying ouer it doeth greatly heate it by continuall motion Whereby we see how the prouidence of God hath well fenced and clothed it on all sides that it might haue as much heate as is needefull for it Touching this skinne called the Kell it is a double coate or couering spreading it selfe wholly ouer the intralles being in fashion like to a purse by reason that it is double and wouen like to a nette consisting of fatte of veines of atteries and of a skinne Moreouer the stomach is warmed by the spirits that enter into it in great abundance by reason that it is knit vnto the neighbour partes by veines and arteries Nowe because it serueth to the nutritiue facultie the naturall vertue thereof is to desire foode the sense and feeling of which appetite is in the vpper Orifice into which many sinewes are wouen that come downe from the braine Therefore when the members of the bodie being empty desire nourishment and labour to drawe it from the veines and the veines from the liuer and the liuer from the stomach and the stomach from the Orifice then is there a certaine contraction and wrinckling as it were of the Orifice by reason of the veines that sucke it In which contraction and gathering together of the stomachs mouth there is by meanes of the nerues a kinde of sense and griefe which we call Hunger whereby liuing creatures are stirred vp to seeke after foode and nourishment I make no repetition heere of that which hath beene spoken before namely of the drawing reteining altering and expulsing vertues of the vegetatiue soule For by our discourses wee may easily vnderstand how euery one of them doeth his duety both in the stomach and liuer and in all the other members of the body But the altering vertue is the chiefest whose office is to change in the stomach and to conuert into iuyce and liquor that meate which it hath receiued This liquor is called by the Physicions Chylus which is a Greeke worde and resembleth the reme of a ptisame it is concocted in the stomach vntill it bee so well prepared that it may be sent vnto the liuer Which concoction is first and principally made by the naturall vertue of the stomach as it appeareth in this that euery stomach doth after a wonderfull manner embrace and warme all the meate which it receiueth euen as the whole wombe embraceth her burthen and fruite vntil it come to ripenesse and when the time of birth is come the expulsiue vertue thereof driueth it foorth So fareth it with the meate in the stomach excepting this difference that the stomach needeth not so long a time to finish his worke in as the wombe doth Afterward this naturall vertue of the stomach is holpen and warmed by those meanes before declared And when the stomach hath finished this first concoction whereby the meate receiued is so duely prepared that it may bee sent into the liuer then the lower Orifice and doore called the Porter openeth it selfe and sendeth this liquor into the intralles and bowelles which are ordained as well to receiue it as to purge foorth the superfluities and excrements Therefore AMANA thy speach shall be of these that so wee may goe forward with our matter of those instruments of the vegetatiue soule which shee vseth in her naturall workes Of the intralles and bowelles 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. AMANA If there were no other reason but this that the poorest and basest persons amongest men are the creatures of GOD and created after his image and likenesse as well as the richest mightiest and highest in dignities and honours and that as well the one as the other are members of the bodie of mankinde it were enough to with-holde vs from contemning any person of what condition estate or qualitie soeuer hee bee so that his vocation bee of GOD and profitable for mankinde For in contemning any creature and his estate GOD who created him and ordained his vocation is contemned and iniuried thereby considering that hee is his worke which cannot be mocked but the workemaster that framed it must needes bee scorned Besides wee are to consider that many of
of their places in mans body I meane in the whole masse and distribution of the blood and in the coniunction they haue together euen as the elements haue their places each after other For as the fire of it owne nature is light and therefore laboureth alwayes to ascend vpward to attaine to his naturall place so the cholerike humour which agreeth with the nature thereof occupieth the highest place among the humours mingled with the blood as we may perceiue by that that hath beene already spoken of the floure and skimme of blood according to that comparison which wee made betwixt blood and wine The like may be saide of the rest For as the aire is lightest next to the fire and the neerest element vnto it and to the rest of the celestiall fires so the blood properly so called keepeth the place of the aire among the humours of the body For it is not so light as the fire nor so heauie as the water or the earth And so consequently the flegmatike and melancholike humours occupy the lower places according to their degrees as the water and the earth doe in this great world For this cause all these humours besides their common offices and effects haue others more speciall agreeable to their nature as God willing we wil declare heereafter And namely the flegmatike humour that holdeth of the nature of the water is to be considered of For as in this great visible world there are waters both aboue and beneath I meane those that are contained and retained within the clouds in the ayre those that are in the sea in riuers kept within their bounds assigned them for their course so the like is to be foūd in the litle world which is mā Nowe hitherto haue wee learned howe the water and the other humours are carried with the blood throughout the body aswell vpwarde as downewarde by meanes of the veines which water all the partes of it howe high or lowe soeuer they be and therewithall carrie vnto them their foode and nourishement And this agreeth fitly to the woonderfull worke of GODS prouidence in nature which of the vapours arising out of the earth gathereth the cloudes together and these like to sponges sucke vp vapours from the waters of which themselues are engendered and which afterward they cary about as it were in chariots to distribute them into all quarters of the worlde according as it shall please God to dispose of them by sending his blessing vpon the earth by the meanes of raine wherewith being watred it nourisheth all those herbs trees plantes and fruites which it bringeth foorth not onely for the sustenance of men but also of beasts Let vs then imagine before vs a garden wherein is infinite varietie of trees and plantes of all sortes and that this garden is watred either by raine from heauen or by pipes and conduites whereby the water is brought thither and dispersed in all places thereof We shall see that in this great diuersitie of nature there is but one and the same nourishment for them all and but one place And albeeit the liquor that affoordeth this nourishment to so many sorts of plants be but one neuerthelesse it is conuerted into the nature of all those things which it nourisheth so that the nature of it is changed according to the distinct propertie of each of them For there are plants and herbes of all qualities and of all tastes and colours Some are hote others colde some drie others moist either in the first or second or third or fourth degree or else are tempered and intermingled according to their seuerall natures As for their tastes some are sweet others sharpe or bitter or of no certaine taste In a worde there are of all kindes of tastes both simple and compound And yet the humour or liquor is but one that receiueth all these qualities as in wormwood it becommeth bitter and in the Vine or Figge-tree sweete And if the herbes bee either for food or for physicke or of a poysonfull nature the same may be saide of the humour that nourisheth them The like is seene also in colours Neither doe wee obserue all this by experience onely in some great diuersitie of trees and of all sortes of plantes but euen in eche of them seuerally For I pray you what difference is there in euery herbe or in euery seuerall tree I meane betweene the roote and the stalke the body and the branches the boughes and the leaues the floures seedes and fruites And yet all these sundry partes receiue nourishment from one Mother and from one and the same substance and liquor Moreouer we see that as man and all other liuing creatures haue their heart in the midst of their bodies which is the fountaine of life so all trees herbes and plantes haue their heart in the middest of them according to their nature without which they could not liue For we call their heart the inwarde part within which their pith remaineth which is vnto them as the heart is to liuing and sensible creaatures Whereupon we haue further to note in regard of those herbes that haue weak stalks especially hollow ones or such as haue strawes insteede of stalkes that the prouidence of God hath giuen vnto them knots seuered as it were into sundry smal knees which are vnto thē in place of their stomack and of other nutritiue members to reteine their nourishment the longer to concoct it the better as also to strengthē them thereby And this we may euidently see in all sorts of corne and pulse Euen so doth nature or rather the prince therof worke in a mans body which is as it were a garden that hath a soule Wherein the Creator of this whole frame sheweth himselfe no lesse wonderful nay rather much more then in this great garden of the whole earth and of the great world of both which he is the Gardener that watreth them to nourish all the fruits they bring forth to cause them to grow For frō whence proceed or are nourished the bones gristles ligamēts sinews arteries veines flesh kernels fatte together with all the other partes of which the body is compounded May not the like be saide of the eyes of their coats and humors of the eares nose tongue teeth belly stomack guts liuer spleene kidneies of all the other bowls and inward parts And if we come to the hands and feet and to the other outward members to al the other parts called Instrumentall distinguished according to their office we shall finde that onely through the alteration of their foode into liquor they all receiue such nourishment as is proper to eche of them Yet notwithstanding one and the same sustenance is offered to so many sundry members beeing made familiar and of the same nature with that part vnto which it is ioyned For if it goe to the eyes it becommeth of the same temperament that the nerues and spirites
belonging to the sight are of which bring the facultie and vertue of seeing vnto the eyes as likewise it is of the same temperament with the coats and humors of which the eyes are compounded being diuided and distributed to eche sundrie part by a naturall propertie inherent in them The like is done in the eares and in other members and instruments of the corporal senses and in all the other partes of the body euen to the very nailes and haires thereof Wherein truely wee see wonderfull alterations and a most admirable woorke of Gods prouidence whether it bee considered in the whole earth and in this great world or in man who is the litle world Now for the sequele of our speech before wee come to speake of the speciall offices and effectes of the three humours ioyned with the blood of which wee haue heere spoken wee are to consider besides this distribution made of the nourishment by meanes of the veynes as it hath beene tolde vs of another meane by which these humours and especially the flegmatike ascend vp vnto the braine whereby it commeth to passe that in man as well as in the great world there are waters aboue and belowe which are the cause that mans life swimmeth in the middest of a great danger Also wee are to knowe why the soule and the blood are often taken eche for other and to be instructed in the temperature of the humors necessarily belonging to the bodie for the health and life thereof as likewise to consider of the causes of health and sicknesse and of life and death But this shall bee for to morowe when thou ASER shalt vndertake the discourse of these things so farre foorth as is requisite for vs to know The end of the eight dayes worke THE NINTH dayes worke Of the vapours that ascend vp to the braine and of the waters and cloudes conteined therein and in what perils men are thereby why the soule and blood are put one for another of the temperature of the humors necessary for the health and life of the body of the causes of health and of diseases and of life and death Chap. 65. ASER It is the saying of an ancient Philosopher that they which saile vpon the water are not aboue two or three fingers breadth distant from death namely so farre off as the thicknes of the plankes and timber of the ship is in which they are caried into the Sea For if that timber were taken from vnder them they cannot auoyd drowning vnlesse they can swimme like fishes But not to saile on the sea or vpon a lake or riuer to approch neere to death we haue it a great deale neerer vs when we cary about vs infinite causes and meanes whereby we are euery houre in danger of stifling and as it were of drowning and that both waking sleeping eating and drinking within doores and without at all times and in al places whersoeuer we become Insomuch that of what estate and disposition soeuer men are we are oftentimes astonished to heare tydings of a mans death sooner then of his sickenesse whom wee saw not long before mery cheerefull and in good health Now we may learne some chiefe causes hereof by this dayes handling of that matter Subiect which was yesterday propounded to bee discoursed vpon And first we must know that besides the distribution of all the humours together with the blood into all parts of the bodie by the veines and that for the causes before learned there is yet another meane whereby these humors especially the flegmatike humour which is of the nature of the water ascend vp vnto the braine by reason of vapours arising vpward out of the stomacke like to the vapour of a potte seething on the fire with liquor in it and like to vapours that ascend vp from the earth into the ayre of which raine is engendred Now when these vapours are come vp to the braine they returne to their naturall place and into the nature of those humours of which they were bred as the vapours that are held in the aire turne againe into the same nature of water of which they came Therefore as the waters are contained within the cloudes in the region of the aire allotted vnto them so is it with our braine which is of a colde nature and of a spongie substance fitte for that purpose So that we alwayes carie within it as it were cloudes full of water and of other humours that distil and runne downe continually by the members and passages which God hath appointed to that ende as wee haue alreadie hearde And these places albeit they serue especially to purge seuerall humors as hath beene tolde vs yet oftentimes they voide them altogether both by reason of their mingling and coniunction as of their ouer great abundance Yea many times they are so plentifull namely the flegmatike humour that because the braine cannot sufficiently discharge it selfe of them by the ordinary way these humors ouerflowe on all sides wheresoeuer they can finde any vent and issue euen as when a thundering cloude bursteth asunder So that the water runneth not downe as it were a milde and gentle raine but as a mighty flood that bringeth great ruines with it or as a riuer passing his ordinary course breaketh downe both banke and wall and ouerfloweth euery where Therefore we may well say that many times we haue floods of water enclosed within our heads and braines when wee neuer thinke of it nor yet consider in what danger we are Which the more secrete and vnknowen it is vnto vs the more perillous it is and greatlier to be feared especially considering it is so neere vs and that wee haue fewer meanes to auoyde it as wee haue daily examples in many who being in health and mery are sodainely choked by catarrhes which like to floods of waters runne downewards as the very name deriued from the Grecians doeth import as much or by some sodaine Apoplexie how healthy soeuer before they seemed to bee Others also there are who if they be not presently choked with such floods from the brain yet they are taken with palsies lamenesse and impotencie in all their members or at leastwise in some of them as if some waterflood had caried them away so that nothing had beene saued but the bare life and that more fraile and miserable then death it selfe I speake not of gowtie persons who although they be not assaulted with such great and vehement floods of waters and with euill and superfluous humours so that some few droppes onely of which they are so called fall vpon some partes of them yet are they greatly tormented constrained to crie out and that oftentimes in extreme distresse Which consideration ought to stirre vs vp to know wherein our life and preseruation thereof consisteth and of whom we holde it And on the other side although we had no examples of floods and inundations of waters of earthquakes and such other
comparison of ordinarie diseases and of violent death then of olde age and naturall death and all this by meanes of sinne Therefore we may well conclude that health is the effect and fruite of peace and concord betweene all the partes and humors of mans bodie and so consequently is life as contrariwise sicknesse death proceed of discord dissention and warre betweene them For as concord bringeth peace and peace all good things with it so contrariwise discord breedeth warre and warre a heaped measure of all miseries and euils Wherefore a sounde body of a good constitution is like the bodie of a whole people and societie that hath the members agreeing well together so that euery one keepeth his ranke not hurting one another But a sicke and diseased body is like to the body of a mutinous and seditious people that breaketh the order it ought to keepe and goeth beyond the appoynted bounds Therefore we haue a goodly image of peace and of that peaceable life whereunto men are created and borne in the disposition and temperature of the humors and members of our bodie whereby wee ought to learne what great account we are to make of peace amitie and concord and howe we ought to hate and abhorre all warre discord and dissention seeing the one is as it were health and life and the other as diseases and death Now let vs see the vse and profite the particular and speciall properties of the humors ioyned with the blood and what vessels are assigned vnto them together with their nature and offices It belongeth to thee AMANA to handle this matter Of the vses and commodities of the humors ioyned with the blood and what vessels are assigned vnto them in the bodie and of their nature and offices and first of the cholericke humour of the gall and vessell thereof next of the melancholike humour and of the spleene then of the flegmatike humour and of the kidneyes and other vessels which it hath to purge by Chap. 66. AMANA As we ought to labour to cut off all discord and to nourish all concord that wee may enioy peace and those benefites that proceede thereof so wee must be very carefull to preserue all the partes of our bodie in such a temperature as may keepe them in a harmonie and concord that we may liue in health For this cause as God hath tempered all the humors one with another so he hath assigned to euery one his proper place seate both to withdraw it self therin and to performe the office enioyned vnto it and also to purge and clense it selfe and to discharge the body of superfluities and corruptions that otherwise might hurt it Nowe we haue alreadie heard how he hath assigned the liuer to be the seat of the blood because he hath appointed the blood to water all the body and to giue life and nourishment vnto it out of which also the vital spirits arise as smal mild windes proceed out of riuers and fountaines As for the cholericke humour it is ioyned with the blood for the concoction of humors that abound and to awake and stirre vp the bodie least it become heauie sleepie and dull as also to penetrate and open the passages when it goeth with the blood and therewithall to nourish those members that agree with the nature of it as the lungs with whose nourishment cholericke blood doeth better agree then any other Whereby it appeareth euidently that this humour holdeth of the nature of fire which giueth vnto it this quicknesse and vertue And because it is hote and drye it serueth also to temper the moysture of the blood and to meete with all colde that might come vnto it and helpeth to preserue it in his naturall heate Nowe forasmuch as it is not all caried and distributed with the blood but the greatest part of it remaineth for other vses God hath assigned a vessell vnto it into which it retireth and is contained therein so farre foorth as is requisite The ende hereof is that the blood should not bee infected with too much choler mingled therewith as also that it might descend into the guttes by those passages that are giuen vnto it to that purpose to be voyded by them and to prouoke them to discharge those excrements which they receiue and so to purge the whole body For this cause there is a bladder in fashion like to a long peare placed vnder the middest of the liuer about the hollowe part of the right side of it within which it is halfe hidden This bladder is the vessell into which that yellowe humour withdraweth it selfe and is conteined therein which wee call Gall. And as this bladder hath his filaments and threedes both to draw vnto it and to reteine as also to expell forth so it hath two branches comming out of the necke of it the one vpwarde to draw away the cholericke humour in the purifying of the blood the other downeward towardes the guttes to carie this humour vnto them both for the thrusting forwarde of nourishment and for the casting foorth of the excrements For it was necessary that the great abundance of this humour should retire into some place in the purging of the blood and therfore it was as requisite that it shoulde haue a fitte vessell to retire into wherein it was not to remaine vnprofitable For besides the vses alreadie spoken of it serueth not onely to cleanse all the guttes of ordure but also to heate the liuer and to hinder the putrefaction of the blood Besides experience sufficiently sheweth how needefull it is that the blood should haue such a vessell wherewith to purge it selfe For when the passages thereof are stopped great diseases followe thereupon as inflammation of the liuer and the dropsie but especially the yellowe iaundies For when this humour is not duely separated from the blood so that it is not purged thereof as nature requireth then doeth it beginne to corrupt whereupon it cannot send such foode to the members as is necessarie for them but that which is corrupted by this gall whereby they are driuen out of their naturall disposition And this wee may see chiefely in the yellowe iaundies by reason of this yellowe and bitter humour that maketh the bodie yellowe into which it is dispersed by meanes of the veynes in steede of beeing nourished with good blood The like may bee saide of the melancholicke humour which is as it were the lees of the blood For if the blood bee corrupted and infected great inconueniences ensue thereof vnto the whole bodie through which this humour is dispersed after the same manner that the cholerick humour is insomuch as it becommeth blacke thereby as the cholericke humour maketh it yellowe and for the like cause breeding the like disease the difference of humours onely excepted Nowe because we haue not in our vsuall speech a speciall name to declare this difference this disease is commonly called the blacke iaundies Therefore God hath
assigned the spleene for a seate to this blacke humour which beeing placed on the left side conteineth this humour in it hauing proper pipes and passages both to drawe from the liuer this dregges of the blood and also to communicate the same vnto the stomacke thereby to prouoke appetite as likewise to purge it selfe by diuers meanes The chiefe vse of it is to receaue the grosse and muddie blood and to that ende there is a great veine which beeing the pipe of this blood goeth from the Port-veine to the spleene which is nourished with the best of it and concocteth the aboundance of this humour Therefore God hath created it with such a flesh as is meete and apt for that office and further hath holpen it with certaine arteries whereby it is heated and made warme And when it hath taken so much of this grosse blood to nourish it selfe withall as is requisite the rest is partly reteyned still and partly thrust out and sent to the bottome of the stomacke by a veyne seruing for the same purpose to the ende that from thence this humour may bee voyded out of the bodie Now when these veines are stopt daungerous diseases follow thereupon chiefely when this happeneth to the first veine whereof I spake euen nowe For when the liuer is not purged his whole office is hindered and it selfe decayeth by little and little by retayning still the excrementes thereof from whence the vapours ascending vp to the brayne trouble it very much and cause it to fall into very strange and foolish conceiptes And when the body is burdened with this humour it causeth that man to bee very melancholicke and sadde and many times bringeth that yrkesomnesse vpon him that he desireth nothing but death It was very requisite therefore that God shoulde giue both a vessell and passages to this humour which is not without his great commodities if it bee tempered and distributed as it ought to bee For it serueth to stay and to retaine the floting spirites which arise out of the blood least if they shoulde bee made more pure and subtill then is expedient for the bodie they vanish and passe away altogether It is profitable also to thicken the blood and to helpe to restraine and keepe it from running ouer hastily besides it nourisheth therewithall the melancholicke members which holde most of the nature of that humour as namely the bones and the spleene Likewise the drinesse both of this and of the cholericke humour standeth the blood in some steade and the coldnesse thereof serueth to coole and moderate the heate of the blood and of the cholericke humour As for the flegmaticke humour which is also called Pituita it is not without his commodities For first it is the matter whereof the blood is made when it is by little and little concocted better it mitigateth the heate of the blood and is vnto it in place of nourishment and in steade of a bridle to restraine the burning and deuouring heate thereof from present consuming of all Besides it keepeth the blood from beeing too thicke and drie and beeing caried with the blood it nourisheth the flegmatike and colde members such as the braine is And as the other humours ioyned with the blood haue their superfluities and vessels to keepe them in and to purge them so is it with this For this humour is not onely caried with the blood to keepe it from ouermuch thicknesse that it may the better passe through the veynes but there proceedeth also from the whole masse of blood an excrement like to very thinne water which by reason of the thinnesse of it can no way bee profitable to the bodie For it is a water that differeth as much from blood and from the flegmatike humour ioyned with it as whay doeth from milke when the butter and cheese with all the substaunce that can bee had from it is drawen out of it For it is like to sweate with which it hath some resemblaunce Therefore it hath his proper place assigned vnto it in the kidneyes which drawe to themselues the watrish matter from the blood thereby purging it from water that woulde corrupt it and fill the veynes in steade of good blood as wee see it in the dropsie which bloweth vp the bodie that is stuffed with water in steade of good nourishment which by the veynes it shoulde drawe from the blood if the liuer were well affected and if all the other partes that ought to helpe it did well performe their dueties And to the ende that the kidneys may the better do their dutie God hath not only created two but hath so placed them by his prouidence that the right kidney is higher then the left so that they doe their dueties one after another For if they wrought both together if they were both in one place if both drewe vnto themselues with equall force in steede of mutuall helpe they woulde greatly hinder eche other which inconuenience the prouidence of God doeth very well meete with And as all the inwarde partes of which wee haue hitherto spoken haue their pipes both to drawe from the liuer that humour that is meete for them and to sende it where neede requireth and also for to purge themselues euen so the kidneyes haue their passages apt and meete for the performance of all these things For first they haue Emulgent veines so called because they drawe this waterish superfluitie as a child sucketh milke out of the breast and hauing receiued this water separated from the blood they sende it vnto the kidneyes It is true that a little blood passeth together with it to nourish the kidneyes withall with which there is some yellowe choller mingled that serueth afterwarde to helpe expulsion and the water beeing coloured therewith is made yellowe and brackish and then it is rightly called Vrine Nowe after the kidneyes haue drawen from the liuer this water whereby the blood is purged and themselues also in part nourished with some little of the blood and that by meanes of the veines and passages giuen vnto them for that purpose they haue two other passages called Vreteres or Vrine pipes whereby they purge and discharge themselues of that water that is called Vrine after the blood is wholly separated from it This done these pipes sende the water vnto the bladder which is a vessell meete for the receipt thereof and which doeth as it were distill the same by litle and litle through these pipes that enter into the bladder both on the right side and on the left Moreouer the bladder hath a necke and passage neere to the two vrine pipes whereby it dischargeth it selfe of this humour after it hath kept the same awhile voyding it forth of the body as a superfluous excrement For if this were not so after the body were full of this water ouerflowing in it not onely many partes and members woulde bee broken but men also shoulde bee stifled by reason of
the compression and contraction of the Midriffe I speake not heere of the stone which wee carie in our kidneyes or of that which oftentimes breedeth both in the kidnes and in the bladder I meane of such stones as bake there as it were in a Tile-kill or potters fornace I omitte also the passions of the kidneyes and the extreame paines proceeding from thence which are further instructions vnto vs of our infirmities and miseries and of the frailetie of mans life but the handling of these things properly belongeth to the Physicions I will onely adde to that which I haue spoken of the necke of the bladder where the Vrinary pipes ende that the hole thereof is full of wreathings and turnings to the ende it may the better holde and keepe in the water And for this cause also it hath a muskle as well as the fundament to open and to shut and to yeelde and retaine the vrine according to natures will euen as it is with the other excrementes that are purged by the bowels Wee propounde these things as it were a generall Anatomie of the bodie because if I should lay them open at large and by peece-meale eche member hath in it sufficient whereof to make a great booke For as I haue alreadie declared the artificiall woorkemanship of mans bodie is incredible and incomprehensible if a man consider all the partes of it For there is nothing bee it neuer so small but the woorke of it is very marueilous the vse great and so fitted to the purpose as cannot possibly be better But wee neede not discourse more particularly of the composition and nature of mans body and of the partes of it seeing our intent is not to become Physicions but in some sort naturall Diuines by learning to knowe the prouidence of God in his woorkes especially in our creation composition nourishment and preseruation that wee may glorifie him in them as becommeth vs. Nowe in all that wee haue hitherto propounded of the foure naturall humours of the bodie wee haue spoken of them according as naturally they are and ought to bee without corruption and such as are necessary for the life of man But forasmuch as they are of great vertue and power in regarde of the affections and manners of men whether they abide in their right nature or whether they be corrupted wee must speake somewhat of their corruption and of the hurt that commeth thereby not onely to the health and life of the bodie but also to that of the soule considering withall what are the sundry naturall temperaments of men Marke therefore ARAM what you haue to say vnto vs concerning this matter Of the names wherby the humors of the bodie are commonly called with the causes wherefore of the comparison betweene the corruption and temperature of the humors of the body and betweene the manners and affections of the Soule of the meanes whereby the humours corrupt and of the Feuers and diseases engendred thereby of the sundry natural temperatures in euery one Chap. 67. ARAM. The nourishment of mans body hath many degrees and passeth through many pipes and vessels before it bee perfect and conuerted by true generation into the proper substaunce of euery member whither it is caried as wee may iudge by that which wee haue alreadie hearde to this purpose But there is such an accorde betweene all the members of the bodie whereby euery one executeth his office and such a communion of all their powers that eche member keepeth his ranke and order neyther doeth any one retayne and keepe to it selfe more nourishment then is requisite but sendeth as much as is needefull vnto the rest euen vnto the nayles and haires and vttermost excrements Nowe if through some defect or corruption falling out in their nature any of them breake the order of this equall distribution a common detriment seazeth vpon the whole bodie and vpon all the members generally so that those partes also taste of the hurte that offered wrong vnto the residue For they cannot liue alone nor without helpe from others The like is seene in the Common-wealth and in the members thereof For what is the cause that some are readie to burst for farnesse and multitude of meates whereas others are emptie and die of hunger that some haue so much wealth that they are greately troubled therewith and others are so poore Nay what is the cause of all the confusion in the worlde but that euerie one raketh to himselfe and no such equalitie and communion is obserued as becommeth the estate of euerie one Wherefore as sundrie diseases are bredde in mans bodie whereby in the ende it is vtterly ouerthrowen when there is no such communion betweene the members thereof nor any such distribution of the nourishment as there ought to bee so is it with the bodie of the Common-wealth when some oppresse others and when euerie one hath not that that belongeth vnto him For first there followeth great confusion and of confusion subuersion as diseases followe faultes committed by the members and after diseases death it selfe Nowe the infinite number of infirmities and ordinarie diseases whereby moe violent deathes are procured then naturall by reason of the defectes and excesses brought in by sinne into the whole life of man causeth men to speake diuersely of the foure humours of the bodie necessarie for the preseruation and nourishment thereof For they are more often taken for the vices and excesses whereby they are corrupted then for the true naturall humours which are the chiefe instruments of the soule whereby it giueth life and nourishment to the bodie The cause whereof as I thinke is because men doe sooner and more easily perceiue and marke what is euill and hurtfull vnto them then that which breedeth their good and profite And indeede it falleth out commonly that they knowe not the good thinges they haue vntill they haue lost them or else are become hurtfull vnto them No marueile then if they knowe not from whence these good things come or of whome they haue receiued them and so become ingratefull towardes GOD. Wherefore let vs not woonder when God withdraweth them from vs or suffereth them to corrupt and to bee spoyled that they might hurt vs in steede of helping vs to the ende that by this meanes wee might learne to acknowledge that good which before wee knewe not and not to despise it when wee haue it I meane that wee shoulde learne this by the euill that succeedeth after wee haue lost the good For wee are such scholers as cannot otherwise imprint in our mindes those good thinges which God bestoweth vpon vs but by beeing depriued of them and by our owne hurt Heereof it is that wee alwayes learne to our owne cost as wee say because wee cannot conceiue so well as wee ought to doe of the free goodnesse of God Nay it were well if all coulde learne aright by their owne harmes For there are but fewe that profite
thereby as they ought Howe manie are there that in steede of amendment waxe woorse through the chasticements of God But in the meane time our vsuall manner of speaking teacheth vs that men haue more knowledge of corrupt humours that hurt them then of the good ones that nourish them and continue in their naturall soundnesse seeing their names are more often taken in the euill part then in the good Nowe when wee spake before of these humours in the bodie it was as they are and ought to bee naturally and such as beeing voyde of corruption are necessarie for the life of man And forasmuch as they are of great force in regarde of the affections and manners of men whether they abide in their owne nature or whether they bee corrupted wee will speake somewhat more of their corruption and of those hurtes which they bring to the health and life of the bodie afterward we wil consider of their effects in the soule But we must here cal to mind what we heard before of the agreement between the maners and affections of the soule and the temperature of the bodie and howe the one serueth the other Whereby we may gather that it is so with the affections in regarde of the soule as it is with the naturall humours in regarde of the bodie For according as these humours are well or ill tempered so is the bodie well or ill affected and according as they increase or diminish so the health of a man is more sounde and stedfast or more crasie and inconstant and so readie to turne into more grieuous and dangerous diseases The like may bee sayde of the stayednesse or vnstayednesse of the affections of the soule and of the spirituall health and diseases thereof For this cause if wee ought to bee so carefull to reduce our bodie to a good temperature when there is anie defect and beeyng so to preserue it in the same estate still and so likewise for the equalitie and agreement that ought to bee betweene the humours from whence it commeth so that wee desire to obtaine health when wee are sicke and to keepe it well when wee haue it then ought wee to bee much more carefull for the temperature and moderation of the affections of the soule and of the spirituall health that proceedeth thereof And therefore in the corruption of the bodily humours wee are to consider diligently of the corruption of manners and of the affections of the soule For there is great agreement betweene the one and the other But to come to the chiefe poynt of this present speech wee are first to note that the naturall humours corrupt two manner of wayes when they leaue the order of nature and change their naturall properties For that commeth vnto them eyther because their proper substaunce degenerateth without any mixture of other humours or through the mixture of some other vicious and corrupt humour Nowe howe much the more requisite the humour is and necessarie for the bodie of man beeing in his naturall soundnesse so much the more hurtfull is it when it is corrupted Therefore forasmuch as the blood which is properly so called amongest the humours of the bodie is more conuenient apt and necessary for the life thereof then any of the rest as hath beene declared vnto vs it followeth that the corruption thereof is more dangerous then of anie other humour Nowe it degenerateth from his owne substaunce when the pores beeing shutte it putrifieth within the veynes and is turned into a certayne cholericke humour not naturall but corrupted whereupon the continuall Feuer arisech Besides it corrupteth after another manner namely through the mixture of some other humour as when the first masse of blood is corrupt through the aboundance of a rawe humour that is not well digested in the liuer whereof the dropsie followeth as likewise the yellowe iaundies is bredde of the blood corrupted through too great aboundance of the cholericke humour In like manner the flegmaticke humour is corrupted in his substaunce when it ouerfloweth and giueth vpwarde in mens bodies and continueth rawe for want of good concoction and digestion it being sometimes more thinne and sometimes more thicke From hence commeth spettle snattines of the nose catherres distillations and oftentimes vomiting when it is grosse thicke Besides this flegmatike humour corrupteth through the mixture of the cholericke or melancholicke humour and then it waxeth salt or sharpe according to the humour that is mingled therewith And as the continuall feuer is bredde of blood corrupted in substance so the quotidian ague proceedeth of the corruption of the flegmaticke humour As for the cholericke humour it degenerateth of it selfe when it burneth and is turned into a vicious melancholike humour that is like ashes thicke and biting And because this alteration groweth by little and little either by reason of age or of violent motions in them that are naturally very cholericke it commeth to passe that such persons are in their olde age subiect to a furious kinde of anger On the other side this cholericke humour corrupteth when it is mingled with some other humor as when it is mixed with flegme which as it is either more thinne or thicker so is the colour of the choller more or lesse yellow pale or greene The like may bee saide of the mixture of all the other humours Nowe as the tertian ague I meane the right and perfect tertian is engendered of the cholericke humour corrupted in his substance so the bastard tertian is bredde of the same humour when it is mixed with a vicious and corrupt flegmatike humour And truely this is very strange that the corruption of euery seuerall humour doeth in this sort breede sundrie kindes of agues according to the diuersitie of the humours For as there are foure sundry sorts of humours so there are foure kinds of ordinary agues that haue their seuerall relations to ech of these humours So that as the continuall feuer is bredde of blood corrupted and the quotidian of flegme and the tertian of the cholericke humour so the quartane proceedeth of the melancholicke humour corrupted Nowe besides these ordinary feuers there are others mingled and compounded according as the putrified humours of which they are bredde are mingled and compounded together From hence spring demy and double tertians and quartanes and such like And sometime one and the same man shall haue sundry sortes of feuers in one disease according to the diuersitie and abundance of corrupt humors that are in him Wee may say as much of all other diseases that are bredde of corrupt humours according as they are either simpler or more mingled and compounded Therefore as the other humors corrupt in such sort as we heard before so when the melancholicke humour putrifieth either it burneth of it selfe or else by the mixture of other humours insomuch as it waxeth grosse and biting and holdeth of the nature of ashes Nowe when a body subiect
to choller flegme or blood waxeth melancholicke that man by reason the fumes can not euaporate and get out falleth into frensies and madde fittes and those of diuers sorts For as the melancholike humour is mixed either with blood or with flegme or with choller so is the melancholie person more or lesse merry or sadde heauier or lighter colder or hotter and his fits and furies either more moderate or more vehement and violent But howsoeuer it be we see by daily experience that there are many sorts of melancholike persons of madde senslesse and furious people And besides the mixture of vicious humours wee must consider also the sundry naturall temperaments of euery one For as wee see that wines are diuersly tempered according to the varietie of countries lands and aire where they grew and that albeit they are always wine yet there is great difference in the one from the other both in substance nourishment colour smell vertue and strength euen so is it with the humours of the body For the same humors are more pure or more moderate or more noble and exquisit in some then in others according to the natures of their bodies and not onely of their owne but also of their parents bodies from whence they were deriued For children commonly take much after their parents I speake nothing of that which the temperament may take of the heauens and of all the celestiall bodies and chiefly of the speciall grace of GOD the prince of nature who ruleth ouer all temperaments and complexions But it is time that following our purpose wee consider what effectes the humours haue towardes the soule and that wee looke into the diuersities of the temperatures and complexions of men according vnto the nature of those humours that raigne most in them and to that disposition which naturally they doe woorke in them eyther to vertues or vices This wee shall learne of thee ACHITOB. Of the diuerse temperatures and complexions of men according to the nature of humours that beare most sway in them of the disposition whereunto they are naturally mooued by them either to vertues or vices of the meanes to correct the vices and defects that may be in our naturall inclinations Chap. 68. ACHITOB. It is not without great shew of reason that the Philosophers made three principles and beginnings that effect mens actions namely powers habits or qualities and affections or passions For we see plainely by experience of how great force these things are in man so long as he liueth Concerning powers they come to vs by nature and are effectiue principles of all actions both good and badde yea by them we knowe in children during their yong yeeres the signes and tokens of some vertue or vice that will raigne most in them afterwards which we commonly call Inclination or Disposition The passions and affections are likewise naturall in vs being forcible prickes to prouoke men to embrace either good or euill whereof we haue already spoken sufficiently As for the habites or qualities they are accidentall in man as they that are gotten by a long and continuall custome of doing good or euill whereupon also they take their names of good or euill habits Nowe wee commonly see some to be naturally enclined to one vertue and not to another or to one vice and not to an other For it seemeth sometimes that nature hath bredde some to be temperate others to be liberall and contrariwise And when a man endued with natural powers tending to good obtaineth qualities answerable thereunto hee is woorthy of commendation because vnto his inclination hee hath added greater helpe namely care and study by meanes whereof he is come to some perfection So likewise hee that being naturally borne impotent attaineth to those vertues that are contrary to his impotency deserueth greater praise because fighting as it were with nature he remaineth conqueror ouer himselfe and becommeth vertuous with greater difficultie But contrariwise if a man that is naturally ill disposed to some particular vice doeth adde further a habite to his badde inclination hee is woorthie of blame because hee hath not resisted euill but pleasing himselfe therein hath made it greater As likewise hee that hath excellent graces and giftes of nature to doe well and suffereth them to vanish away through his negligence and custome in euill is much more to bee blamed because that voluntarily hee suffereth himselfe to bee ouercome of vice But wee must consider of these things somewhat higher and by the selfe same reason iudge of the natural temperaments which in the former speech wee heard were diuerse in euery one For wee ought to acknowledge one God Prince and Authour of nature who ruleth in all and ouer all Therefore as he hath appropriated to the soule those instruments which he hath giuen vnto it in the body to worke in them and by them so himselfe disposeth and ordereth those instruments which he will vse amongst men yea euen from their mothers wombe as it is written of the Prophet Ieremy and of the Apostle Saint Paul whome our Sauiour also called achosen instrument to be are his name before the Gentiles and Kings and children of Israel No doubt therfore considering the agreement which we haue heard is in the affections of the soule with the temperature of the body but that the more temperate the complexion of euery mans body is and the neerer it approcheth to the perfectest temperature the more quiet and moderâ—â—e the more gracious and comely will his affections and maners be naturally yea all his gestures and whole behauiour True it is as we haue else-where touched that no body is so framed or hath such an harmony and equalitie throughout but that there is some disagreement inequalitie But we account those natures to be well tempered which approch neerest to the perfect temperature and as euery humour ruleth more or lesse in euery one so he is called either sanguine or flegmaticke or cholericke or melancholicke Againe as the other humours beare sway next vnto the principall so is a man saide to be either flegmaticke sanguine cholericke sanguine or melancholike sanguine The like may be saide of the other humours according to their temperature as also of the affections which haue some agreement with them Heereof it is that when there is excesse of the flegmatike humour in men their natures are commonly slouthfull they shunne labour and giue themselues to bodily pleasures they loue dainties and delicate meates and drinkes they are tender and effeminate and cleane contrary to stowt and valiant men And if there be excesse of the cholericke humour their natures are easily prouoked and stirred vp to wrath but their anger is as a fire of thornes that being soone kindled making a great noise is by and by quenched againe Their gestures also are more quicke and vehement and their hastinesse is commonly foolish and turbulent they bablemuch and are like to vessels full of
natures created by the Generatiue power and vertue that is in them and namely in man what Generation is and what the Generatiue power of the soule is what the seede is and how Generation proceedeth of strength and of infirmitie Chap. 69. ASER. When Salomon sayeth in the Psalme entituled with his name Except the Lorde builde the house they that build labour in vaine wee must not thinke that by the building whereof he speaketh hee vnderstandeth a frame of stone and wood to make a lodging and dwelling place of it but hee respecteth specially that building that consisteth of houses and families through the generation of children and their good education and instruction as himselfe sheweth plainely when by and by after hee sayeth in the same Psalme Beholde children are an inheritance from the Lorde and the fruit of the wombe a rewarde Whereby wee haue a sure testimony as in many other places of the Scripture that wee must acknowledge the Generation of children to come from God and not from nature and the fruitfulnesse and barrennesse both of men and women By our former speeches we may learn what was the creation of the the first man and first woman with the lawfull coniunction betwixt them by means whereof God would haue mankind preserued multiplied by good order and not by a brutish confusion such as is amongst the beasts Now it remaineth that folowing the order of our discourses we speake of generation whereby we shall know the vertue that God gaue for that purpose to our first parents when hee saide vnto them Bring foorth fruit and multiplie and fill the earth Which hath had such power and vertue that from thence haue issued all the men women and children that haue bene since the beginning of the world that are now and that shall be vnto the end thereof The like also proceeded from the blessing which God gaue not onely to al other liuing creatures but also to al herbs and plants For we haue already heard how after the liuing body is growen vp to his full vigor and strength it beginneth then by little and little to faile and to tend vnto death whereby in the end it falleth away altogether For according to that comparison and similitude which hath bene already propounded vnto vs of a lamp the flame whereof cannot be ioyned stil with the week except there be some cleauing moisture to knit the parts together so there is in a liuing body a certaine humiditie that holdeth of the nature of the aire which moisture is very good and is dispersed throughout the whole body hauing his propagation of the seede and ioyning together all the parts of the body This is commonly called the Radicall humour because it is as it were the roote of life and hath the celestial and quickening heate brought immediately and directly vnto it so that when this moisture is extinguished the heate also vanisheth and fadeth away And looke as the heate drinketh vp and consumeth by litle and litle this humidity so doth the heate it selfe diminish and languish away because his foode faileth that is in the moisture euen as the flame lesseneth and looseth his vigor as the oile or tallow or wax faileth in a lamp or in a candle And although this radicall humiditie be nourished by the ordinary food which the body daily receiueth neuerthelesse forasmuch as that nourishment which euery member receiueth is not so pure nor so fit nor so naturall as the radicall humour it selfe neither can wholy restore that which diminisheth and consumeth thereof it must needes bee that life shoulde faile in processe of time by reason that neither the vigour of the heate nor the purenesse of his nourishment continueth sound and entire For the same thing agreeth to this radicall humour which we see by experience in wine which so long as it is pure and in his naturall strength doeth easily turne a litle water into it owne nature so that it can not be perceiued that there is any water at all in it But if yee continue still powring in of water and mingling it therwith it will weaken by litle and litle and alwayes loose of his pure substance so that in the ende it will bee no better then water And thus the radicall humour and the naturall heate destroy one an other For the humour that is gotten by sustenaunce differeth much from the Radicall that was consumed by naturall heate Whereupon it followeth also that this naturall heate hath not so good and pure nourishment as before so that it must needes growe weaker and being thus weakened it hath lesse vertue to concoct well and to turne that humour into nourishment wherewith it ought to be maintained By this meanes it commeth to passe that the radicall humiditie naturall heate faile and perish both together Wereby wee may easily vnderstand why mens bodies abide not alwayes in their strength but faile and waxe old and so death followeth olde-age Wee haue already spoken somewhat before both of the length and shortnes of mans life and of naturall violent death but we will speake more fully of them hereafter God willing Nowe wee are to consider howe the prouidence of God hath prouided for this defect of nature through that vertue of Generation which by his blessing hee hath giuen vnto it and whereof I spake euen nowe to the ende that the whole race and seuerall-kindes of things created shoulde not perish Whereupon wee may well say that that nature which hath this vertue is no other thing then the blessing of God whereunto all honour is to be giuen For as GOD hath created all things by his mightie worde so by the selfe same worde hee hath created and placed in the first kindes of the creatures that hee hath created those seedes whereby hee woulde haue euery one preserued both in the whole and in his seuerall kinde And therefore as in blessing the earth after hee had created it and commaunding it to bring foorth herbs trees and plants with their fruits according to their kindes hee did therewithall endue it with vertue to doe so as it hath alwayes done so hitherto doeth so daily and will doe so to the end of the worlde euen so is it with that blessing which hee hath giuen to all the plants and to all liuing creatures and namely to man and woman and with that commaundement which he hath giuen them to growe to multiplie and to fill the earth Wherefore wee ought without ceasing to consider and to contemplate God the Creator in the generation of all things and principally in that of man as if we beheld him daily pursuing his worke of creation For although he worke now by other meanes then he did in the first creation of the whole frame yet he is no lesse nowe the Creator of all men and of all other creatures that grow daily in the world by generation then hee was of the first man and
and turned mee to cruddes like cheese he addeth presently Thou hast clothed mee with skinne and flesh and ioyned mee together with bones and sinewes This is that couering whereof the Psalmist spake which was giuen him of God in his mothers wombe after her conception Whereupon wee haue to note that these holy men speaking in this manner teach vs sufficiently what is the chiefe part of man which they accompt to be the true man For they declare vnto vs euidently that the soule which dwelleth in the body is truely man and that the body in comparison thereof is but his couering and the lodging wherein hee dwelleth Therefore the Heathens themselues compared mans soule to one placed in a garrison in which hee is to abide vntill hee be called from thence by the Prince and Captaine that placed him therein meaning thereby to teach vs that wee must abide in this life and discharge our duetie therein so long as it shall please God who hath brought vs into it to haue vs to continue therein Truely if wee consider well of those maruailous woorkes which GOD effecteth daily in the Generation of men wee may well say that it is a great miracle of God in Nature and ought to be diligently considered of as Dauid testifieth that hee did so in his owne person Therefore he saieth Thou holdest mee straight behinde and before and layest thine hand vpon me shewing throughout the whole psalme that there is nothing in man so hidden and couered which is not discouered before GOD and which hee knoweth not and searcheth not vnto the bottome to the ende that men deceiue not themselues through their hipocrisie thinking to hide themselues before him For this cause hee sayeth in the beginning that he is so knowen to GOD on all sides both within and without that there is not so much as one motion in him nor one thought or affection which is not wholly manifested vnto him And to prooue and confirme his saying hee taketh his argument from the creation of man giuing vs to vnderstand thereby that forasmuch as GOD is his Creatour and Maker it can not bee but that he shoulde throughly know his worke Whereby wee haue a certaine testimonie of that which wee spake in our former discourse of the creation of all those men that are dailie created by Generation according to the order of Nature appointed by GOD. For the Prophet doeth no lesse acknowledge that GOD hath made him then Adam the first man did So that looke what the Prophet speaketh of his owne person it is also to bee vnderstoode of euerie one both in regarde of his creation as also of that knowledge which GOD hath of all things in man be they neuer so hidde and couered Afterward hee addeth that this knowledge is too woonderfull for him and so high that hee cannot attaine vnto it Nowe wee may iudge well both of the composition of mans body and also of the nature of the soule by those discourses which wee haue already made And if wee did consider but of the body by it selfe yet had wee iust cause to say as much as Dauid sayeth heere What then might be spoken if wee ioyned the soule with the body and considered onely of that which might generally be knowen by such meanes as are already set downe For by that which we doe knowe wee shall iudge well enough howe farre this knowledge exceedeth our capacitie and what remaineth yet behinde which we cannot comprehend Forasmuch then as the Prophet woondereth so much at this great and high skill whereof God giueth vs so excellent testimonie in the creation and generation of men wee ought not to thinke it superfluous and vnprofitable but well beseeming a Christian man to enquire after that which God would haue vs know and which we may know and to consider well of his woorkes wherein he manifesteth his prouidence and wisedome especially in man who is as wee haue heard the chiefest of all his workes amongst the visible creatures and as it were an other worlde created within this Nowe as Dauid from the creation of man inferreth the knowledge which God hath of him so Iob in the same place that I alleadged euen now concludeth that forasmuch as God is the Creator and Artificer that made man he delighteth not in destroying his woorke Thy hands saieth hee haue made mee and fashioned me wholly round about and wilt thou destroy mee Which is as much as if he had saide is it possible that I who am the woorke of thy hands shoulde be brought to nothing by thee For besides that this were against nature the Scripture testifieth vnto vs in many places that he is not onely a preseruer of that which he hath made but also that hee leaueth not his woorkes vnperfect and that hee is so farre from defacing them that contrariwise it is his manner to leade them to perfection Whereby wee ought to learne that the onely consideration of the worke of our creation ought greatly to solace comfort and confirme vs in all afflictions and aduersities how rigorous soeuer the hand of God should be vpon vs. For first we ought to be throughly resolued of this that no affliction can come vnto vs but by his good will and from his hand whatsoeuer the means and instruments are of which hee maketh his roddes and scourges and by which he striketh and beateth vs. Nowe then seeing the hand that toucheth vs is the same that hath made and fashioned vs wee knowe well that he setteth not himselfe against a strange woorke vnknowen vnto him but against his owne wherewith he is very wel acquainted Whereupon we may certainly conclude that it proceedeth not of crueltie and furie that he striketh vs nor yet without good cause as hee that is neither cruell nor furious nor voyde of reason So that it followeth necessarily eyther that we haue giuen him great occasion or that it is very requisite for vs. But howsoeuer it be he euer knoweth well howe to turne all the afflictions of his children to his glorie and to their great honour and profite as we haue many notable examples hereof in all the seruaunts of God and namely in those two personages Dauid and Iob of whome wee haue spoken in this our discourse Which we continuing so farre forth as it respecteth the work of mans generation are to consider more narrowely of the admirable secrete of nature therein so much as daily experience and diligent searche hath learned men to knowe Tell vs then ARAM of the fashion of a childe in the wombe Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers bellie of the time and dayes within which a childe is perfectly fashioned ARAM. I cannot marueile enough at the pride and presumption of many who thinke themselues to bee such great Philosophers and so skilfull in the knowledge of natural things that they perswade themselues
that nothing is so secrete in nature which they knowe not and whereof they are not able to shewe the causes and reasons But experience sheweth vnto vs daily how farre short they are of that which they thinke and in what ignorance the best learned are wrapped at this day For how many things are daily manifested vnto them which the greatest searchers of nature that euer haue beene were ignorant of vnto whome notwithstanding they that nowe liue are but disciples And how many things doe continually come to passe into which the chiefest sharpest sighted and most expert haue no sight at all or very small And among them that suppose they haue good knowledge howe are they deceiued oftentimes Howe many are doubtfull in many thinges whereof they haue but small coniectures whereupon they gesse at all aduenture and as they imagine We may easily iudge hereof by this that continually one reprehendeth correcteth another and that the later writers condemne sundry things in the former But not to seeke afarre off for examples we may see them daily in the science of the Anatomie of mens bodies For there was neuer yet Physicion or Anatomist either olde or newe that attayned to perfect knowledge and coulde render a reason of euerie thing that is but in one bodie notwithstanding that they are continually conuersant in that matter Therefore to leaue vnto God that secrete which is hidden from our vnderstanding let vs consider of that which wee may knowe touching the forme of a childe in the wombe If wee looke narrowely into that order that nature followeth in the framing of man who is the little worlde wee shall finde it like to that which the Authour of nature obserued in the creation of the worlde which Moses calleth the generations of the heauens and of the earth For in the beginning the earth was without forme and voyd and couered with a great gulph of waters so that the earth and waters and matter of all the elements and of all creatures created afterwardes were mingled and confounded together in this great heape Vnto this the Almightie afterwards added a forme and created so manie goodly creatures and of so diuers natures and kindes as are to bee seene in the whole worlde which hee hath adorned with them and endued with so great beautie that it hath receiued the name of that which is as much as Ornament or Order of things well disposed After the same manner doeth nature or rather God by nature woorke in the creation and generation of men For the seede of which they are formed and which is the matter prepared disposed and tempered by the same prouidence of God for the worke he hath in hand receiueth not fashion presently vpon the conception but remaineth for a time without any figure or lineaments or proportion and shewe of a humane body or of any member thereof The naturall Philosophers and Physicions who haue searched most carefully into this woorke and haue had greatest experience they say that there are certaine membranes and skinnes that are wrapped round about the infant in the wombe which some commonly call the Matrix others call the Mother and that within these skinnes which are three in number as some Anatomistes say others but two as it were within certaine bandes the fruite is preserued vntill the birth Wherein wee are to acknowledge the prouidence of GOD who hath so disposed of nature that euen from our mothers wombe shee is in steade of a mother to vs folding vs vp within bandes before shee that hath conceiued vs can perfourme the same But let vs proceede on with our matter so farre foorth as wee haue learned of the fashion of the childe in the discourse of Philosophers and Physicions They say then that after the wombe hath receaued the seedes ioyned together of both which the childe is to bee framed it commeth to passe that the heate of the Matrix warmeth all this matter as it were in a litle fornace and so rayseth a skinne ouer it which beeing as it were rosted by little and little waxeth crustie and harde rounde about the seede This causeth the whole matter to resemble an egge by reason that this skinne compasseth about the seede which boyleth inwardly through the abundance of naturall spirites that are within it This is that skinne which is commonly called the Secundine or After-burthen beeing ioyned on euerie side to the wombe by reason of a great number of Orifices veynes and arteries reaching thereunto to the ende that by them the blood spirites and nourishment shoulde bee conuayed to the infant For as the whole wombe imbraceth the seede so likewise it heateth and nourisheth the same Therefore this skinne that serueth in steade of little bandes hath two vses the first is to take fast holde of the wombe the other to serue for the nourishment of the burthen and of the childe For this cause there are two veynes and two arteries in it besides a passage in the middest which are as it were the rootes of the burthen and make the Nauill This woorke with other circumstances belonging thereunto which wee omitte for breuitie sake is brought to passe the first sixe dayes of the conception After this skinne they that make three speake of a seconde skinne that is in the middest which they saye was created to receiue the vrine of the childe which in the former monethes is voyded by the Nauill and in the latter moneths by the ordinarie passage This voyding place is ordayned to this ende that the vrine might not frette and rent in sunder the tender skinne of the infant who is therefore couered with a thirde skinne next to the other and that is very tender So that the vrine toucheth not the infant but is voyded by the middle way as I haue alreadie declared Thus you see the beginning of the conception before the burthen bee wholly formed like to an infant Whereunto that saying of the Prophet hath relation Thine eyes sayeth hee did see mee when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Then hee compareth the secrete partes seruing for generation especially the bellie and wombe of the woman vnto the earth and to an obscure secrete and hidde place euen to deepe and darke caues in the ground For as the earth hauing receiued the seede in which is the vigour keepeth cherisheth increaseth the same euen so fareth it with the wombe and with the mother On the other side as these parts are lowest in regard of the trunke of the body and of all the receptacles and vessels thereof so are they very secret and hidden and as it were in the midst and center of the body if the whole be considered together namely the trunke with both endes thereof For this cause the worke that is there wrought by God is so much the more marueilous because euen in
no more after that fashion so hee is in an estate that differeth much from the former So fareth it with man when hee is to depart out of the life of this worlde as if hee were to bee deliuered of it in childbirth for another life For hee dieth in regarde of this life to the ende he may liue another life which as farre excelleth this as this is better then the other which hee enioyed before in his mothers bellie yea it is so much the better of higher price in that the length of time of this second and blessed life shal be eternall and endles Moreouer as a childe commeth out when hee is borne so doth a man when he dieth And in comming forth both of them enter into a new and vnacquainted light into a place where they finde all things much altered and farre differing from those which they vsed to haue in their other kind of liuing For which cause both the one the other being troubled and scared with this nouelty are vnwilling to come forth of their clapper to forsake their closet were it not that they are vrged constrained thereunto by the arte lawes rights of nature wherby God hath better prouided for our affaires then wee our selues could conceiue or cōprehend both in our natiuity life also in our death The ignorance whereof causeth our spirit to abhorre the departure out of this life in regard of this great chāge that is therein because it knoweth not what good is brought to it thereby no more then the litle child knoweth wherefore he is borne into the world or what he shall finde there And therefore albeit nature presseth to come foorth neuerthelesse according to that sense which it can haue it weepeth by and by after it is borne as if it were fallen into some great inconuenience and that some great euil were fallen vnto it as we doe also at our death for the cause before alleged not considering that it is our second and better birth Thus you see what I haue thought requisite to be noted in the discourse of our generation and to morow God willing we must looke into the life and death of mans bodie But it shall not be without profite if first we speake somewhat of the causes why God created man naked and with lesse defence for himselfe then hee did other liuing creatures It belongeth then to thee ASER to speake of this matter The end of the ninth dayes worke THE TENTH dayes worke Why God created man naked and with lesse naturall defence then hee did all other liuing creatures how many wayes he recompenceth this nakednes of the generall beautie of the whole bodie of man ioyned with profit and commoditie Chap. 73. ASER As often as men shall consider in such sort as becommeth them that they are borne men and not brute beasts they wil be suffciētly admonished of the ciuil and sociable nature in which God hath created them of that humanitie for which he hath endued them with such a nature so that they wil keepe them selues from being transformed into sauage cruell beasts to hurt one another as commonly they do Truly it is not without some great and notable cause that among al liuing creatures there is not one to be found that hath a more delicate tender skin lesse furnished with couerings for the defence thereof then man hath considering that God himselfe created him as his principall woorke amongest all visible creatures and made him as it were Lorde of the whole worlde And yet hee is of that nature that the skinne wherewith he is clothed is not so sufficient a garment for him as is necessary to keep him from heat cold from other inconueniences that might happen vnto him except he be clad with some other couering then that which he bringeth frō his mothers belly For hee neither hath feathers as birds haue nor wooll as sheepe haue nor bristles as swine haue neither yet any skin or hide so hard nor so well couered and furnished with haire as foxes wolues beares bulls and other foure footed beasts haue Neither hath he any skales as fishes haue nor any shells as cockles sea creuisses tortoises and such other creatures haue But we haue foure things to consider of touching this point The first is that if man had not sinned after that God by creation had in great larges made him partaker of his heauenly giftes and graces he should not haue bene subiect to the want either of garments or of any such like thing whereunto he is nowe after a sort brought in subiection at leastwise he should haue had all these things without paine and griefe For this cause it is sayd in Genesis that after our first parents had transgressed the ordinance of God by eating of the forbidden fruite they knewe that they were naked and couered themselues with leaues And for a punishment of their offence it was sayd vnto them that they should eate their bread in the sweate of their face vnder which worde of bread was comprehended all things whereof they stood in neede for the maintenance preseruation of their life as we vnderstand it in that prayer which we dayly make to God when wee demaund of him our dayly bread The second point which we ought to note in this matter touching the nakednes of man is this that God would admonish him not onely by the whole frame and composition of his body and of all his members but also by his very skinne that he created him to liue in company and felowship and in peace with those of his owne kinde to helpe all and to hurt none Therefore hee did not create him with naturall weapons as he did other liuing creatures vnto whome he gaue all things necessary for their defence preseruation For some of them haue strength and weapons by nature to resist their enemies others wanting this haue swiftnes to conuey themselues out of all dangers and some wanting both these haue yet subtiltie places of refuge to defend themselues withall As for man God hath placed him in this world vnarmed and naked so that if men be disposed to hurt and to warre one vpon another they must deforme themselues and borowe weapons from others wherby they transforme themselues become monstrous as though they were transfigured into sauage beasts into monsters For they haue not as hath bene said hard strong hydes as some brute beasts haue neither prickles darts in them as Hedge-hogs and Porcupines haue Neither are their feete hands nailes like to the hoofes of Horses Asses Mules or to the tallents of birds that liue by praye or to the pawes of wild beasts neither yet are their teeth like to theirs God hath not giuen them sharp bils like to birds neither hath he armed them with stings or with venim as he hath done venimous beasts True it is that man hath
reason For if the Angels and soules of men were of the proper substance and essence of God they should not bee creatures but Gods themselues equall in substance and essence with him as wee say of the Sonne begotten of the Father and of the holy Ghost proceeding from them both in the matter of the vnitie trinitie of the diuine nature which by this meanes shoulde bee diuided into partes and so nothing at all resemble the fountaine and substance from which they are drawen as I shewed euen nowe And albeit the Philosophers and Heathen Poets did not so well vnderstand this matter as Saint Paul neuerthelesse when they sayde that the soule of man was of the diuine nature and part thereof it is very likely they had regarde to the reasons touched by mee not meaning that it was of the very substance and essence of God I speake of them that were of greatest vnderstanding and that wrote best and namely of them that did best vnderstande the Philosophie of Plato For hee confesseth and testifieth plainly that the Angels themselues both good and bad whome in his language he calleth daeâ—ones as the other Grecians doe are creatures of another essence and substance then God is of and that they are not immortall of themselues but haue their immortalitie of God their Creator who both giueth it and preserueth them in it and could take it from them if hee would and dissolue them as well as hee hath made them Nowe if he supposed God to speake so to his Angels and to declare these things vnto them a man may easily iudge that hee placeth not the soules of men aboue the Angels whome hee taketh to be of a more excellent nature as he sheweth euidently by that which he hath written of them both In which writing wee may see manie things touching these matters which come neerer to the doctrine of the holy Scriptures and of true religion then in the writings of many others who yeelded no further then they were able to knowe and conceiue by naturall things without going any further For they doe not conceiue so well either of the nature of God or of that of Angels or of the soules of men as this Philosopher doeth Moreouer we are to know that Plato had other helpes and more light them from his natural reason whereby he attayned to the vnderstanding of that which others were ignorant of who busied themselues onely about nature and naturall things For hee conuersed with the Egyptians as Pythagoras did before him of whome they learned manie points touching diuine things which they should neuer haue learned of the Grecians nor out of their Philosophie For the Egyptians had great acquaintance and familiaritie with the people of Israel that dwelt in their land and with many of the ancient Patriarkes of whom they had learned manie things of the diuinitie and of the nature of soules But all they that haue beene destitute of the chiefe light of the spirite of God haue still mingled many dreames a middest their writings as we haue alreadie heard and shall heare more in the sequele of our speech Yet first we will note howe not onely manie amongst the Heathen Philosophers but also amongst the Christians haue imagined that the soules of men are the substance of God I omit to speake of the Heretikes as the Priscilianists and some others that haue been of this opinion but I wonder at Lactantius a man of a right Christian heart who seemeth to haue beene of this opinion And there haue beene some that reasoned after this manner that if it bee to bee vnderstood that of the breath issuing foorth out of the mouth of God the soule was created and inspired into the body of man then it followeth thereupon that it is of his verie substance and equall to that wisedome which sayeth I am come out of the mouth of the most High But that wisedome saieth not that shee was breathed out of the mouth of God but that shee came out of it Now as when we breathe we make a blast not of our nature whereby we are men but of this ayre rounde about vs which wee drawe in and out by breathing so the Almightie God made a blast not of his nature nor of this creature of the aire rounde about vs but euen of nothing Which was saide very fittely to haue beene inspired or breathed when it was created in the bodie of man by God who being himselfe incorporeall and not of a bodily substance made the soule also incorporeall but yet he beeing vnchangeable made the soule mutable because himselfe beeing vncreated made that a creature But let vs goe on with the Philosophie of the Platonists Wee haue heard their opinion touching the birth of soules their entrie into the bodie and the pollution which they receiue thereby namely that the soules of men are created long before their bodies but are afterwarde sent into them when they are begotten and borne in the worlde at which time they are defiled as hath beene declared But further according to the opinion of Pythagoras who is sayde to bee the first Authour thereof they imagined that after a soule was once entred into a bodie it neuer ceased to goe from body to body entring into one bodie out of another So that when it went out of one bodie it entred into another whether it were of a man or of a beast or of a plant For they put no difference betweene the bodies of any liuing creatures whatsoeuer but spake as if euerie soule were fitte for euerie bodie so that according as euerie soule guided and gouerned it selfe in that bodie in which it had liued before it was receaued into another bodie beeing such a one as it had deserued eyther by her vices or by her vertues Therefore those that had taken the way of vertue entered into humane bodies woorthie their vertue into such as had beene called to honourable offices and estates and as vertue had preuayled most with euerie one so were they more or lesse honoured in their bodies And if so bee they had ledde a brutish rather then a humane and reasonable life they passed into the bodies of plantes or of beastes whose nature resembled the life which they had ledde in their former bodies This Transmigration of Soules they called Regeneration because it was vnto them as it were a generation and newe birth in respect of their life and conuersation which before they ledde in the worlde Moreouer they accounted this regeneration to be a kinde of purgation and satisfaction because that by this meanes euery soule was punished or rewarded honoured or dishonoured according to her worthinesse or vnworthinesse and that so long vntill shee were reduced to her first and right estate There haue beene Heretikes of olde who following the opinion of the Platonists affirmed that no soule coulde bee fully purged and bee at rest and cease from passing out of one
recouery neither was any knowen that hath returned from the graue For we were borne at all aduenture and wee shall be heereafter as though wee had neuer beene for the breath is a smoke in the nosethrilles and the woordes as a sparke raised out of our hearts Which being extinguished the body is turned into ashes and the spirite vanisheth as the soft ayre Our life shall passe away as the trace of a cloude and come to naught as the mist that is driuen away with the beames of the Sunne and cast downe with the heate thereof Our name also shall be forgotten in time and no man shall haue our woorkes in remembrance For our time is as a shadowe that passeth away and after our ende there is no returning for it is fast sealed so that no man commeth againe Come therefore let vs enioy the pleasures that are present and let vs cheerfully vse the creatures as in youth Let vs fill our selues with costly wine ointments and let not the floure of life passe by vs. I omit other speeches of a voluptuous wicked vniust life which they purpose to lead exercising al iniustice violence cruelty without al regard had to any right or iustice either to poore or rich yong or old but chiefly against the seruants of God who approue not their kind of life but reproue condemne it Therefore it is said after al the discourse that they imagined such things and went astray For their owne wickednes blinded them They do not vnderstand the mysteries of God neither hope for the reward of righteousnes nor can discerne the honor of the soules that are faultlesse For God created man without corruption and made him after the image of his owne likenesse Neuerthelesse through enuy of the deuill came death into the world and they that hold of his side proue it But the soules of the righteous are in the hands of God and no torment shall touch them In the sight of the vnwise they appeared to die and their end was thought grieuous and their departing from vs destruction but they are in peace Wee see then that these men go no farther then they can see with their bodily senses and because they see that man liueth by breathing and cannot liue without and that hee dyeth when his breath faileth they thinke that the soule of man is but a litle winde and breath and so is scattered and vanisheth away as it were winde and breath or as a cloude in the ayre The same iudgement they are of in regard of the blood because life leaueth the body with the blood as if it had no other soule but the blood or breath And forasmuch as the eye discerneth no difference betweene men and beasts in death they iudge also that there is no difference betweene their soules But if they be resolued to giue credit to nothing but to their corporall senses and in death consider only what difference there is betweene men and beasts they wil not beleeue that either beasts or men haue any soule at all that giueth them life because they see nothing but the body onely And then by the like reason we must conclude that not onely the whole man is no other thing but this body which we see but also that there is nothing in all the world but that which may bee seene by the eyes and perceiued by the other senses and so all that which we haue not seene and knowen by them shal be nothing Which being so men shal differ nothing from beasts as indeed we can say no better of these men For beastes thinke of nothing but that which they beholde and perceiue by their senses and goe no further which is so farre from all science and discipline and from all iudgement of man as nothing can be more Therefore they that beleeue nothing but their corporall senses deserue to be compared not onely to little children or to fooles who when they see pictures or their face in a glasse suppose they are liuing men because they goe no farther then they see but euen to the brute beastes who haue lesse sense and vnderstanding then children It is woonderfull to consider howe men take such great pleasure paines to become brutish For if they doe but see a smoke come out of a place they will iudge that there is some fire within although they behold it not and if they smell any ill sauour their nose will tell them that there is some place infected or some carion lying not farre off albeit they see it not What is the cause then that when by their senses they perceiue somewhat more in men then in beastes they are not induced thereby to thinke that of necessitie there must be some what within them which causeth them to differ much from beasts Which is not by reason of the bodie but of the soule that is not seene but onely by her actions workes and effects Whereupon it followeth that if their actions differ from the actions of that soule whereby beastes liue the cause also from which they proceed must needes differ and so consequently that there is great difference betwixt the soule of men and the soule of beastes For let them consider onely the diuersitie of artes which man exerciseth with his hands and the varietie of so many wittie and woonderfull workes as are wrought by him which cannot proceede but from a great spirite and from a passing excellent nature the like whereof is not to bee seene in beastes or in anie thing they can doe Besides doe they not see how the spirite of man discourseth throughout all nature what reason is in him and howe his speech followeth reason which are such things as haue a certaine vertue and the image of a diuine spirite shining in them Wherefore albeeit wee shoulde make man wholly like to a beast by reason of his bodie both in regarde of his birth and death yet wee must needes confesse that hee is of a farre more excellent nature in respect of that great and manifest difference which wee see is in his soule If then the soule of man bee mortall as well as that of beastes to what purpose serue those graces which it hath aboue the other and from what fountaine shall wee say they flowe in it and to what ende were they giuen vnto it But for this time I will leaue these Atheists hoping that to morowe wee will not leaue any one naturall reason able to vrge them in their demnable opinion which shal not bee laide out at large And I demaund of them that haue anie taste of the holy Scriptures and yet seeme to doubt of the immortalitie of the soule or at leastwise are not fully resolued therein howe man is said to be created after the image of God if he shall be altogether dissolued and brought to nothing and where shall we then seeke for this image in him It is certaine that this is not in
are to search chiefly for those testimonies which God hath giuen vs in nature touching th'immortality of the soule euen the actions and effects therof by meanes of which we come to the knowledge of hidden and secret causes from whence they proceed Therefore consider Amana what you mind to speake vnto vs of this subiect Of naturall reasons whereby the immortalitie of soules may be proued against Epicures and Atheists and first of the argument taken frō the facultie of knowledge which the soule hath and from that knowledge of eternitie which is in it how it appeareth that it is not begottē of this corruptible nature because it ascendeth vp vnto God and how by a special benefit of God it is daily created not by the vertue of nature Cha. 90. AMANA Seeing Epicures Atheists giue credit to natural Philosophy in things whose causes it proueth by their effects they haue no reason to refuse it in the consideration of the nature of mens soules Now it is verie certaine that if we will take this course besides the testimonies of God in his word touching the immortalitie of the soule which way soeuer we turne our eyes whether aboue vs or beneath vs on the right hand or on the left we shall finde euery where arguments and reasons concluding the same For we haue nature and the necessitie of causes proportion and similitude life the excellent dignitie of man the goodnes of God and the profit of mankind proceeding from his bountifulnesse which with one common consent and as it were all with one voyce teach vs and crie out that the soule cannot bee mortall First then we obserue that the true naturall essences of all things are not knowne of vs by themselues but continue hidde in the secret closets of euery one of them vnto which our minde being burthened with this masse of the body and ouerwhelmed with the darkenesse of this life is not able to reach Therefore we must enquire by the accidents adhering vnto them and principally by their actions whereby our reason discourseth and concludeth of euery thing what it is and of what qualitie For euery thing hath his actions and workes according to it owne substance and nature and by them declareth and maketh it selfe knowne so that if wee consider the actions of the soule we shall by them know the nature and immortalitie thereof Let vs then consider her first and principall action which is to know and this importeth also to vnderstande to comprehende and to conceiue Whereupon we haue to note that there is no power of Knowing that can attaine to the knowledge of any thing but it hath some agreement and proportion with the nature of the same thing because knowledge is as it were the image of things which is imprinted in the soule as in a glasse Now it is certaine that a looking glasse cannot represent the image and similitude of a spirituall thing because it selfe is a corporall thing which hath no agreement in nature with that which is spirituall Likewise it cannot represent any thing belonging to the other senses but onely that which concerneth the sight and therfore it cannot represent either soundes smelles or tastes because the vse thereof is onely for the eyes neither doeth it agree with any of the other senses but onely with the sight And as for our externall senses they cannot perceiue those things that haue neither quantitie nor bodily substance because they themselues are corporal Neither yet can they perceiue things that are absent And the internall senses as the fantasie the imagination cannot perceiue spiritual things as namely either God or Angels but onely the spirite of a man doeth perceiue know and comprehend them which power and facultie no other creature vnder heauen hath For if it were otherwise it could not in any wise comprehend a thing that surmounteth it with an infinite greatnes and with which it hath no agreement at all For further confirmation of that which I say let vs consider of Eternitie as it is whole and entire in it selfe then let vs diuide it into that which was since the creation of the worlde and finally into that which followed the same and which shall be for euermore When our spirite entereth into the consideration of that which was before the creation our thought is not able to comprehend it so that it is ouerwhelmed with the greatnesse thereof but wee doe well vnderstand and comprehend that part of eternitie which shall followe vs heereafter throughout infinit ages Whereby it appeareth that this first consideration of it is too great for our soule as hauing no proportion therewith nor yet agreeing thereunto but it is otherwise with the soule in the consideration of that other eternitie for the fruition whereof it was created For the soule is not eternall as God is as though it had no more beginning then he had and therefore it hath no agreement with him in this respect The soule then entereth into a bottomlesse gulfe when it discourseth of an eternitie of which it is not partaker but it hath agreement with the eternitie of God as angels haue in that it is created immortall to liue an eternall life with him which appeareth in that it is able to comprehend the same Therfore Saint Iohn in the beginning of his Gospel leadeth vs euen to the gates of this first eternitie but forasmuch as it is a gulfe in which we shall be swallowed vp if we enter farther into it hee proceedeth not forward but stayeth vs there and calleth vs presently vnto the means whereby God manifested himselfe telling vs how he did this by his eternall worde and first by the creation of the worlde then by those other meanes which hee setteth downe afterwarde all which our soule comprehendeth well and so cannot the soule of beasts do Wherfore when we consider God in his essence and nature before the creation of the world the time that was before that wee are then ouerwhelmed therewithall see no whit at all into it But if we enter into the consideration of the times after the creation of the world into those which shal follow stil after vs vnto all eternity wee looke into it more cleerely and are not so much dazeled therwithall because our soule is more capable of this consideration then of the other which was before all creatures From hence wee may conclude that the soules of beasts and plants that haue not in them this cogitation or apprehension of eternitie are produced and taken out of the power and vertue of that matter of which they are engendered but the spirit of man is more specially bredde in the bodie by God aboue all the powers of the matter and nature of the same For nothing ariseth higher or passeth beyond that thing of which it receiueth essence and beeing and those powers and strength that it hath for if it did then should it not receiue being from thence
any right and interest therein to any other besides him onely who is soueraigne almightie and the onely father of spirites For if the question be of the body and of all the senses thereof many may claime an interest therein vnder God namely Fathers mothers the children themselues nature the kinred the countrey friends kings Princes Lords But the soule belongeth to none but to God alone which he willeth commandeth should be reserued to him only for our happines because he only is the author and creator thereof If it be so then that our soule is not begotten or produced by this nature which is the handmaide of God and worker vnder him but by God alone it followeth very well that nothing in nature can extinguish it but God onely who is able to do it if he please Now it is not likely or credible that God would make a thing by it selfe and that after a different manner from other things which should haue nothing besides the creation of it then within a while after would destroy it For if it were otherwise why woulde hee obserue another meane in the creation of man then in that of beasts Why would he not rather haue bestowed vpon nature the power of the generation and corruption of mans soule as he hath done that of other liuing creatures Wherefore woulde hee seeme to reserue that thing as proper to himselfe which hee woulde make subiect to the law and common condition of other things Thus much then for those arguments which we may take from the knowledge that God hath giuen to mans soule from his constant worke in the creation of it to proue the nature and immortalitie therof Now we are to consider what arguments we haue to the same purpose in that vertue of desire which is giuen vnto it These things then we may learne of thee Aram. Of the argument for the immortalitie of the soule that may be taken from that naturall desire thereof and of perpetuitie which is in it of another argument to the same purpose of the desire which men haue to continue their name and memory for euer an argument to the same ende taken from the apprehension and terror which men may haue both of the death of the body and also of the soule and spirit Chap. 91. ARAM. These three things are so linked and knit together namely Gods religion his diuine prouidence and the immortalitie of the soule that they neither may nor ought to bee seperated in any wise For if our soules were not immortall no rewarde or punishment for good or bad doings were to be looked for and then God should not seeme to haue any care ouer vs which if he haue not why should wee worship him Our hope should be in vaine and religion vnprofitable But if without the grace and goodnes of God we cannot liue and if he wil be sought vnto of vs by prayer then religion is very necessary and the immortalitie of the soule certaine And euen as a man cannot renounce those excellent giftes which naturally are planted in his spirit and minde and in that reason which God hath bestowed vpon him but hee must renounce himselfe and become like to the bruite beast so fareth it also with him when he renounceth his immortalitie But seeing we are now in handling the powers of the soule to shewe that it dieth not and seeing wee haue spoken of knowledge wee will consider what arguments to the same ende may bee taken from the vertue of desiring that is naturally in it Heretofore we learned that all knowledge both in man and beast is giuen to this ende that they should desire whatsoeuer they know to be good and eschue that which they know to be euil Concerning the knowledge of our sences they conceiue well ynough what it is to be present and so do the sences of beastes of which and of our whole nature we may iudge both by our external and internal sences that are common to vs with them so we may discerne of all such like things But the appetite or desire of beasts goeth no further then the time present For that naturall desire of their owne preseruation which is in them proceedeth not frō any knowledge which they haue of things but from the workemanship of nature and from that naturall inclination which they haue thereunto without any motion of reason or vnderstanding Whereupon it followeth that their desire to preserue themselues and their power of procreation proceedeth not from their knowing vertue that is the chiefest in them but from the vegetatiue vertue which is the basest most abiect But man goeth a great deale further For man hath knowledge of perpetuitie and of eternitie as we heard in the former speach and because he knoweth that eternitie is a good and profitable thing for him he doth also desire the same This desire then is naturall and if naturall it followeth also that it is a very meete and conuenient thing for vs and so consequently that it is not giuen to man without cause and to no purpose Wee must then conclude hereupon that it may be accomplished and that of necessitie it must be sometime or other For if it were otherwise to what purpose should this knowledge serue which man hath of so great a benefite and which also mooueth him to desire the same if he could neuer attaine to the fruition thereof And why should God teach the same to men if he would not make them partakers of it Were it not rather to debase then to aduaunce them aboue beastes whereas hee hath created them Lordes and as it were his last and principall peece of worke in his worke of creation Should it not seeme to be not onely a vaine thing but also if I might so speake as though God delighted to torment men to cause them to desire that thing of which they should neuer haue any participation Were it not better for them at leastwise as good that in this respect hee should haue created them like to bruite beastes For so they should liue a great deale more quiet and not torment themselues as they doe after a thing which is altogether vnpossible for them to attaine vnto Nowe wee haue a very euident signe and testimony in vs of the continuall being of this desire of enternitie in that longing which men haue to make their name eternall as much as may be and that their memory might remaine in all ages that shall follow long time after them And which is more this affection is so naturall and imprinted so deepe into mens hearts that euen they who deny the immortality of soules and who thinke that euery man doeth wholy vanish away by corporall death doe couet notwithstanding the immortality of their name and to haue a good report amongest men still after their death Heereof wee haue very good proofe in the last will and Testament of Epicurus himselfe the Captaine and standard-bearer
mans body no man will take them that haue some defect of Nature or that are more deformed and monstrous then others but the soundest goodliest and most perfect bodies We must doe the like when wee search into the nature and essence of the soule For to know it wel we must not make choice of men that are borne brutish so that a man can knowe nothing in them whereby they differ from brute beasts except the outward shape of a man Yea there are some borne with lesse sense and gouernement of themselues then beasts haue The like may bee saide of them who being better borne voluntarily become brutish of themselues For this cause we must chiefly consider what effectes the noblest and most excellent soules bring foorth if wee wil iudge of the nature of al other soules that are of the same kind For albeit the soules of some men are more brutish then of others yet it followeth not but they are al of one and the same nature substance seeing they are all of one kind but the difference betwene them proceedeth from hence that some are more degenerated from their true and proper nature then others are Neuertheles this changeth not their naturall essence but that alwayes continueth one and the same in all as the ill disposition of bodies taketh not from them that nature essence which they haue common with others notwithstanding they differ from them as a sicke and deformed body differeth from a sound and perfect body Nowe there is no doubt but that the noblest and most excellent soules take more pleasure in the internall senses then in the externall and more in reason then in fancie and imagination but aboue all in the contemplation of the Spirit And among those things which the Spirit doth contemplate it delighteth most stayeth longest in them that are spirituall and eternal that are highest of greatest soueraigntie And as the spirit longeth most after these pleasures and retaineth them with greatest affection so it is lesse wearie in searching for them and in the contemplation of them Whereupon it followeth that spirituall and eternall things are more conformable to the Spirite then those that are corporall and temporary and that it hath greater participation and agreement with heauenly things then with earthly For it is maruailously delighted and contented with spirituall things as if they were his owne things which is by similitude proportion and agreement of nature as contrariwise both the internall and externall senses please themselues in corporall things and are not able to comprehend or attaine to the other but onely by coniecture Whereas if the Spirite were as mortall as the senses then the excellentest Spirites and such as approch nearest to the heauenly Spirites and to the nature of God woulde giue themselues to transitorie and corruptible things as much as the senses doe and would search after them as earnestly as it doeth after true and perfect pleasures But wee see by experience that they ascend vp a great deale higher Yea the Spirits euen of most carnall and brutish men in that they neuer meete with any pleasures in transitorie things that doe fully content and satisfie them thereby giue euident testimonie that they are borne to enioy greater pleasures then they can find in all this nature and that they are of another nature surpassing them which mounteth aboue corporal and temporary things For who euer sawe an ambitious man satisfied with honours or a couetous wretch with riches And from whence commeth this that they are so insatiable but onely because the spirite that God hath giuen them is of so noble a race and of such an excellent nature that howe much soeuer it be fallen from his first nature and nobilitie yet it can neuer content it selfe with any thing that is of another nature more base and vile then it owne as that which is too much vnworthie and vnbeseeming the Spirite and very much disagreeing from the essence of it For although being buried in this body as in a sinke of all carnall and brutish affections it can not so well perceiue it owne nature dignitie and nobilitie nor acknowledge the same so well as the noblest and most excellent spirites and such as are farthest from this stincking puddle are able to do neuertheles without thinking therevpon as it were it hath euermore a secret sense of it owne nature and dignitie which keepeth it from being contented with any thing whatsoeuer although it be with neuer so great liking and abundance except it enioy that thing which is most proper and agreeable to his natural disposition which is of a more high noble and excellent nature then any thing proceeding from this mortall and transitorie masse But because it is buried in this darknesse which sinne hath brought vpon the mindes of men the same thing happeneth to the spirite of which wee haue already spoken concerning the immortalitie and eternitie of name and renowne For the right and naturall desire of true and immortall honours and of eternall riches agreeable to the nature of mans soule is degenerated into this false and corrupted appetite of worldly honours and temporall riches Notwithstanding this is manifest heereby that as euery Spirit always searcheth after God as a blind man goeth by groaping as wee haue heard already so it seeketh after riches and honours agreeable to it owne nature But because that darkenesse with which it is ouerwhelmed hindereth it from knowing them well and so consequently from taking that way which it ought to enter in that it may attaine vnto them therefore it changeth them into others that are of a differing and cleane contrary nature So that it can neuer finde out or attaine to that which it seeketh because it is ignorant thereof and so seeketh for it vnder a maske which it taketh for the true face and vnder a shadow which it taketh for the very body whereby it commeth to passe that the maske and shadow remaine with it instead of the very face and body that are lost by means of thē In which the same thing hapneth to the spirite that doth in the matter of religion when it forgeth vnto it self new strange gods and idoles instead of the true God whō it searcheth after because it knoweth not who he is although it seeketh him desireth to find him Wherefore being thus deceiued not knowing it neither the means whereby it is deceiued it still desireth because it perceiueth very well whether it wil or no that it hath not attained to that which it wanteth as indeede it might wel know the same if it were not becom very brutish by reason that it neuer findeth any contentation in any thing that it doeth or can attain vnto By which things we may further learne that men shall find euen in their vices testimonies of the nature essence and immortality of their soules wherby they may be conuicted namely in their ambition couetousnes
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
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