is understood to be evermore borne Drop-meale as I may so term it or by Drops Which manner of bearing is in Blazon termed Gutte of the Latine word Guttae which signifieth a Drop of any thing that is either by Nature liquid or liquefied by Art These Drops do receive a different manner of Blazon according unto their different colour or diversity of the substance whereof they do consist as by example shall appear Gutte de Larmes In blazoning of Coat-armours charged with drops you must evermore consider the substance whereof they are and to give them a denomination accordingly so shall you not need to name their colour at all forasmuch as by their substance their colours are easily conceived whereof I will give you some few examples in these Escocheons next following which albeit they may seem to be unduly bestowed with these yet in respect of their uniforme manner of bearing to wit by drops as the former I have chosen rather to sort them together with these than to bestow them confusedly under severall heads Note that if such kind of Drops be Or Note then shall they be taken as representations of fusible or liquid gold if they be Vert then shall they be taken to be drops or oyle Olive as herafter shall appeare when I shall speake of Coate-Armours whose fields have no Tincture predominating Bloud what But to returne to the humour of bloud from which we have upon occasion hitherto digressed it is infallible that there is no Animal or living creature but hath in it either bloud or some other kind of hot humor in quality like thereunto as I have said before These humors before mentioned Humors divided in respect of their most and fluent nature doe stand in need of some other thing to containe them and such containing parts are either the outmost includer which is the skinne of which we have already spoken in the first Section where wee treated of Furres or the whole body it selfe with the severall members and parts thereof all which because they need their supporters those we will first speake of and and so descend unto the whole bearings and parts Covering But I will first shew you an example of the bearing of dead mens sculls and then proceed to the supporting parts Parts of support whereof we have use in Armes are those solid substances which sustain the body viz. the Bones whereby the body is not onely underpropped but also carryed from place to place by help of their ligatures and Sinewes Of the use of these in Coat-armour you shall have examples in these Escocheons next following SECT III. CHAP. XII IN following the tract which our Method first chalked out unto us we are at length come to such Blazons as doe present to the eyes those sensitive things which we called the Containing because they are the mansion in which not onely the bloud and spirits but also the bones which we named the parts sustaining are inclosed Definition of Animals These are Animals or living creatures with their parts and members An Animal is any substance consisting both of a Body fitted for diverse functions and of a Soul giving Life Sense and Motion Animals saith Zanchius especially such as do produce a living creature have a more near resemblance of Man both as touching the parts of their Bodies as also concerning the faculties of their mind and subtilty and quickness of wit for their bodies also do consist like as ours do of flesh sinews Arteries bones gristles and skin c. In like sort they have head neck breasts back a chine or back-bone thighes legs and feet As also heart lights liver spleen guts and other inward parts as we have furthermore they do participate with us in our Actions as to eat drink sleep watch and move Albeit in many other things they are much unlike us In the handling of Animals it might be a scruple whether the bearing of such creatures whole should have precedence in their bearing before their parts and also in what rank and order the severall kinds of creatures are to be marshalled by us that thereby the dignity of their bearing may be best conceived because thâ— dignity of those things that are borne in Coat-armour being truly known and duly considered doth not a little illustrate the worthinesse of the Bearers in the displaying of their Ensignes for taking away these scruples I hold it requisite before I proceed to give Examples first to set down certain Notes by way of introduction to that which followeth shewing how the dignity of these Animals hereafter to be handled is to be accounted of either in a relative respect of things of distinct Natures compared one to another or in a comparative reference of Animals of the same kind each to other This dignity cannot be better understood than by taking a considerate view of that Order Dignity of Animals how understood which the Author of all Order and the most wise and powerfull Disposer of all things did observe not onely in the creation of the celestial but also of the elementary parts of the World with their severall Ornaments wherein be observed a continuall progression from things of lesse perfection to things more perfect For was there not a Chaos without form and void before it came to that admirable beauty whereof it is said Loe it was very good In the Celestial the Sun the glory thereof was made after the Firmament and the Night was before the Day In the inferiour bodies the vegetables as Trees Order of God in Nature were made before sensitive and living creatures and amongst these the Fishes which have neither breath nor voice and therefore imperfecter were before the Foules and both of them before terrestrial creatures and all of all sorts before Man made after Gods Image for whose service all other things were made as he was made for Gods Service Moreover in the creation of Man the Body was before the Soul which yet is a thing incomparably of more perfection By this rude draught of God and Natures admirable Method Divers ends of Art and Nature you may conceive the natural dignity of those creatures as often as they shall occur in Armorie But as Art hath not alwayes the same end which Nature hath because the one intendeth the being the other the knowing of things so is not the Method of both alwayes alike in attaining their ends for Natures processe is à simplicibus ad composita from the single parts to the whole whereas Art descendeth from the compounds to the simples in imitation whereof we shall in this our progresse follow this course that first every whole bearing of any Animal shall precede and then such parts and members thereof â—s usually are borne Whole bearing needfull to be first known for so every one that first hath seen the whole will discerne the parts the better whereas he that seeth a part having never seen the
Mullet or falling Star Lightening c. Watery as Clouds Rain-bowes and their like Living After some sort as Metals or Minerals Liquefiable as Gold Silver c. Not Liquefiable as Stones Precious as the Diamond Saphire Escarbuncle Ruby c. Base as all sorts of stones of vulgar use and imployment Perfectly Plants and other vegetives that grow upon a Stump Simple that doe grow upon one body or stemme as all kind of trees with their limbs leaves and other parts Manifold as Shrubs of all sorts whose leaves flowers and fruits are of more frequent use of bearing in Armes than is their whole bearing Stalke Such are all kindes of herbs and their parts viz. their leaves and flowers Sensible Creatures CoÌ„mon parts Contained whereof onely bloud is of use in Armes Containing Adjuncts scil their Support as the bones Covering which is their Skinne Their Animall parts destinated to Sense and Motion together as the Braine whose excrement viz. teares are onely of use in Armory Motion alone the use whereof in Armes is the heart Kinds which are unreasonable such are Animal Terrestiall that live Upon the earth are Four footed and do produce Living creatures Whole footed as the Elephant Horse Mule Asse c. Diversly cloveÌ„ viz. In two as Harts Goats c. Into many parts as Lions Bears Wolves c. Egges of which some have Four-feet as the Tortois Frog Lizard Crocodile c. More than four feet as the Scorpion Ante Grashopper c. Creeping or rather gliding as Snakes Snailes Blind-wormes c. Above the earth having their feet Whole and plain and are called Palmipedes as the Swan Goose Ducks and other like river Foules Divided as Eagles Hawkes and all Birds of prey and domesticall Foules Watery whose coverings Soft of which some are Skinned as Lampreis Eeles Congers and such like Scaled as the Dolphin Barhell Carp Bream Roch c. Hard which are Crusted as Lobsters Crabs Crevices Prawns Shrimps c. Shelled as Escalops Oysters Periwinkles Muskles c. Reasonable which is Man Artificiall whereof see the Table of the fourth Section at this Character C. SECTION III. CHAP. I. HAving performed the task wâ—ich our proposed Order imposed on us touching Proper Châ—rges together with their making and divers manner of Bearing the same orderly Progression now calleth us to the handling of common charges mentioned in the second member of the same distribution Common Charges what By Common charges I mean all such other charges hereafter following as are not hitherto handled Whether they be Naturall Artificiall Things Naturall according to Philosophers are Essences by themselvs subsisting Zanch. lib. 1. de operibus p. 55. Res naturalis est essentia per se subsistens Manifold and in manner infinite are these things Naturall as Zanchius noteth saying Multae sunt prope infinitae non â—am res quam rerum species in Coelis in Aere in Terris in Aquis therefore it is not to be expected that I should in exemplifying of them pass through all the particulars of them but onely touch superficially some of their chiefest selected out of that innumerable variety whereby I may manifest in what rankes and under what heads each peculiar thing must be bestowed according to their severall kinds and so redeem them from all former confused mixture Of things Naturall some are Formall Materiall Formall natures The formal Nature is most simple and pure and consisteth of the propriety of its own form without any body at all of which sort are Spirits which according to Scribonius are Essentiae formatae rationales immortales Essences perfectly formed reasonable and immortall I say perfectly formed to distinguish them from the soules of men whose forming is not perfect in it selfe but is for the informing and perfecting of the body and the whole Man Amongst such Formes are numbred Angels Cherubims Etymologie of the word Angell Angels in the opinion of most men are incorporeal essences of a spiritual Nature void of all materiall substance Angelus in Latine is the same that Nuntius is that is to say a Messenger and the same is a name of Office and not of Nature as S. Augustine noteth upon Psalme 104. saying Quaeris nomen hujus naturae Spiritus est Quaeris officium Angelus est Will you know the nature of it It is a Spirit Will you know the office of it It is an Angell or Messenger Ministers Gods messengers The like may we finde saith he in man Nomen naturae Homo officij Miles nomen naturae Vir officij Praetor To be a man is a name of nature to be a Souldier or Pretor is a name of office Angels are M ssengers by whom God hath manifested his will and power to his Elect in Christ Iesus In which respect also the Ministers of God are called in Scriptures Gods Angels and therefore to be honoured as his Embassadours and Messengers and their doctrine is Evangelium the good Angelicall Message of life eternall with the Angels in Heaven All Angels are of like sprituall substance of like intelligent facultie of like will and choice In fine all of them created a like good and in nature perfect Neverthelesse as all men by nature and naturall dignity are alike but by accident some of them are of more esteeme and worthinesse than others So it is also with Angels inasmuch as some of them if we give credit to Philosophers are appointed to attend the motion of the Heavens others to expresse the rage of Devils as appeareth Iob 8. Others have charge of preservation of Kingdomes and to keepe under the rage of Tyrants as is manifest Daniel 20. Some have charge of some particular Church others of Apostles and Pastours and others of private persons Psal 91. And all of them are by Scripture said to be Ministring Spirits Of this diversitie of functions and severall administrations it is thought because some of these offices are of higher imployment than others are that some of them are simply called Angels some Archangles some Vertues some Dominations as Saint Hierome expresly sheweth And albeit these heavenly Spirits be in their owne nature void of all corporeal or material substance yet is it certain when it pleased God so to imploy them they had assumpted bodies for the time to the end they might the more effectually accomplish the service that God had injoyned them Such bodies had the three Angels that appeared to Abraham Gen. 18. Assumpted Bodies Such bodies also had the two Angels that came unto Lot Genes 19. And as God gave them bodies for that time so did he give them also the faculties answerable to such bodies viz. to walke talk eate drink and such like These bodies and bodily faculties were given them to the end they might more familiarly converse and discourse with the godly to whom they were sent and the better perform the charge injoyned them insomuch as they did unfainedly eate and drink as Zanchius noteth whereby
they did the better conceal their proper nature untill such time as they should make known unto men what they were indeed Hereupon it seemeth the Ancients of forepassed ages have used the bearing of Angels in Coat-Armours according to those bodily shapes and habits wherein they appeared unto men as in example SECT III. CHAP. II. FRom things naturall that are mearly formal Of naturall and materiall things Materiall defined we come to such as are Naturall and Materiall Those are said to be Essences Material that do consist of a Body subjected to motion and alteration Natura materiata est essentia in corpore motui obnoxio subsistens A Material nature is an Essence subsisting in a body subject to motion These are Simple Mixt. Simple are certain Orbicular or round bodies or bodily Essences originally consisting of an unmixted matter Of these some are Constant. Inconstant Those are said to be Constant natures which in respect of their perfection are of most lasting continuance such are the Celestial Globes and the Stars Constant natures The heavenly Sphears or Globes are Vnmoveable Moveable Sphears The Vnmoveable is holden to be that uttermost Sphear that glistereth so gloriously as that it dazeleth the sharpest sight of man Immoveable and is called Coelum Empyreum the fiery Heaven whereof we shall be better able to judge and speak when God shall bring us thither and yet our Star-gazers will take upon them to talk so confidently and particularly of those incomprehensible bodies as if they had been there and surveyed every corner thereof This celestiall Globe according to Scribonius is the Mansion place and Pallace of all the Heavenly Natures wherein the Angels and other the Blessed of God do with endless joy behold the presence of Almighty God face to face To this place according to the same Author were Enoch Elias and Paul rapt up before their deaths But now for more orderly progression herein forasmuch as we have occasion here offered to speak of a Sphear we will first shew what a Sphear is and so proceed to the rest A Sphear is a figure or body exactly round of all parts Sphear what Sphericall forme perfectest and void of all angles and corners The Sphericall or round forme is of all other the most perfect as also the most beautifull capable and fit for motion in as much as it is voide of all corners which might give impediment to moving therefore is this forme most agreable to the Heavens and Celestiall bodies which are evermore in continuall and restless motion It was requisite that the perfectest body such as the heavens are should receive the perfectest form which is the orbicular or round figure Figura Sphaerica saith Arist Lib. de Coelo mundo est omnium figurarum nobilior The motion of the Heavens is the most sincere and unlaboured of all motions Movetur enim sine labore fatigatione Arist de Coelo 2. As also it is said in Eccl. 16.26 The Lord hath set his Works in good Order from the beginning and part of them he sundred from the other when he first made them He hath garnished his works for ever and their beginning so long as they shall endure they are not hungry nor wearied in their labours nor cease from their Offices Ver. 27. Again None of them hindreth another neither was any of them disobedient to his words Ver. 28. He buildeth his Sphears in the Heaven and hath laid the foundations of the Globe of Elements in the earth he calleth the waters of the Sea and powreth them out upon the open earth the LORD is his name Amos 9.6 The matter whereof the Heavens are composed hath in it this naturall property Not to be moved violently neither yet naturally to rest As the same Author testifieth in these words Natura materiae Coeli est innata non movere violenter non quiescere naturaliter Lib. de coelo without intermission is the motion of the Heavens Therefore are high and noble Spirits resembled to the celestiall bodies according to Lipsius Aâ—ti aeâ—herâ—ique animi ut ipse aether semper gaudent motu Men of ethereall or heavenly spirits cannot be idle but are evermore in action and exercise of things commendable and vertuous being thereto moved and quickened by an honest and free disposition and affection of the will and desire of the mind Omnia enim honesta opera saith Seneca voluntas inchoat occasio perficit But vertue hardly receiveth her due merit at all seasons Neverthelesse Saepe honorata est virtus etiam ubi eam fefellit exitus The circular motion receiveth beginning in it self and hath the smoothest passage for in all other forms you shall find Angles either more or lesse which do give impediments to motion whereby they give occasion of some stay or rest as I have said before Therefore it behoveth that the sincerest body should be fitted with the simplest form and motion In this kind of motions of the Heavens is signified the very eternity of God wherein there is neither beginning nor ending to be found and therefore it is rightly said by the Apostle The invisible things of God are conceived and understood by his creatures as also his everlasting power and divine essence whereof his visible works are the expresse Characters Mercurius Trismegistus in his description of God resembleth him to a Sphear saying Deus est Sphaera qui ratione sapientiaque comprehenditur cujus centrum est ubique circumferentia vero nusquam c. God is a Sphear that is apprehended by reason whose center is every where and his circumference no where For God hath neither beginning nor ending he wants beginning because he was not made by any but was himself the Creator of all things and he is void of ending by reason that he had no beginning Nam quicquid finitur in sua principia resolvitur Whatsoever hath an end the same is resolved into that it was at the first Substance of the Heavens As touching the substance of the Heavens Scribonius saith that it is Corpus constans ex aqua in firmissimam essentiam instar pellis extensae concameratum It is a body sath he coâ—â—â—sting of Water in the most solid substance thereof spread out vâ—uit-wâ—â—e like a skin Though it may seem to thâ—e Courteous Reader that I doe undertake a needlesse labour is manifesting that the glorious Heavens and Earth were formed and framed by the most powerfull God a thing so frequent in the sacred Scriptures and also so clear as that no man can doubt thereof yet give me leave for my own particular who do labor to apprehend every occasion to publish the glory of the Eternall and Omnipotent God which is the 〈◊〉 and principall end of our Creation especially sithence the order of my Method requireth the same and that bonum aliquod soepius repetitum delectaâ— Give me leave I say in this my latter impression to reprove my selfe for my too
services especially if they be ancient and bestowed by a Noble and renowned Prince and this is according to their use in the time of Alexander the Great and since untill of later times 3. Difinition of them But according to their modern I mean since the time of Charles the fourth and present use Arms may be said to be Hieroglyphicall or Enigmaticall Symboles or Signs testifying and demonstrating the Nobility or Gentry acquired by the vertue and good service performed by their Bearer or some of his Ancestors either in martiall exploits abroad or by their learning and wisdom which they attained to by spending their bodies and spirits in continuall study to make themselves fit for the patronage and defence of the Weal-publick at home How great the dignity and estimation of Arms ever hath been and yet is we may easily conceive by this that they do delight the beholders and greatly grace and beautifie the places wherin they are erected so also they do occasion their spectators to make serious inquisition whose they are who is the owner of the house wherein they are set up of what family their Bearer is descended and who were his next and who is his remote parents or ancestors Armes externall demonstrations of the mind It is very probable that these Signs which we call Arms at this day howsoever in former Ages they have been named whether Emblems or Pictures graven painted or embossed or notes representing some secret or hidden Mystery as Hieroglyphicks or Enigmaticall or hidden conceits they were externall notes of the inward disposition of the mind manifesting in some sort the naturall qualities of their Bearers yet so as they were hidden from the vulgar sort and known to the judicious onely experimented in the knowledge of the naturall vertues and dispositions of bodies Celestiall of Animals and of Vegetables c. Armes abstracts of Nature These in their begining and first institution were not bestowed upon vulgar persons neither were their intendments fitted for common capacity but such as were extracted out of the bowels very intrals of nature and were neither obscure to the learned nor over-familiar to the common sort Their conformity with Names Between Arms and Names there is a certain conformity so that as it is a thing unlawfull for a man but upon great occasion to change his name Sic neque arma saith Chass mutare licet nisi magna honorifica causa accesserit and another saith A nominibus ad arma bonum deducitur Argumentum There are sometimes Arms borne that may seem to have been devised in their first institution according to the Sirnames of the Bearers as a Bear for Vrsonne three Castles for Castleton three Conies for Conesby c. Whether these be either better or more ancient than other Arms it is a question of more difficulty to be resolved than commodious if it were known If there were two distinct families of one Sirname yet bearing severall Coat-Armours it is no consequence that they are originally issued from the same Ancestors for their agreement of their Sirnames may be said to be a probability but yet it is no proof that they are both extracted from the same Ancestors unlesse there be withall a resemblance of their Coat-Armours which are the expresse notes of distinction In case where there are two families diverse in name and issued from severall parents and both of them do bear one and the selfesame Coat-Armour and the name of one of them is agreeable to the Coat-Armour and the other dissonant from the same The same being in question to whether of them this Coat doth properly appertain it may be probably conjectured that he is interessed in the Coat-Armour whose appellation is agreeable therewith rather than his whose name hath no conformity with it For names were instituted for differencing of each person from other severally according to the saying Sicut nomina inventa sunt ad cognoscendos homines Ita Arma insignia ad recognoscendum homines sunt inventa If two men of severall Families shall bear one Coat-Armour and have their abode in one Country or Territory and one of them can produce no more proof why he doth arrogate the propriety thereof than the other can In such case the cause shall be questioned before the Soveraign or before such as do from him derive their authority for the hearing examining and determining cases of this nature Otherwise if either of them can prove that his Ancestors received the same of the Kings gift as a remuneration for service done the Arms shall be adjudged to be his The sympathy of Arms with their Bearers Also there is between these Arms and their Bearers a kind of Sympathy or naturall participation of qualities in so much as who so dishonourably or unreverently useth the Arms of any man seemeth to have offered indignity to the person of their Bearer so according to some Authors their owner shall right himself against such an offender or wrong-doer Actione injuriarum As touching the antiquity of these signs which we call Arms The Antiquity of Arms and Ensigns Armoriall Diodorus Siculus maketh mention that Osyris surnamed Jupiter the just son to Cham the cursed son of Noah called of the Gentiles Janus being banished from the blessed Tents of Shem and Japhet by reason of the curse fallen upon his father was constrained to seek some remote place wherein he might settle himself his children and people for which purpose he assembled a great army and appointed Hercules his eldest son Captain And in this so ancient an expedition of wars as well Osyris himself as Hercules Macedon and Annubis his sons and others did paint certain signs upon their shields bucklers and other weapons which signs were after called Arms As for example Osyris bare a Scepter royall insigned on the top with an Eye Hercules a Lyon rampant holding a Battle-axe Macedon a Wolf and Annubis a Dog And we find in Homer and in Virgil that the Heroes had their signs or marks whereby their persons were distinctly known and discerned in Battell as well as their Kings and commons had their publick Ensigns For the Athenians bare the Owle The Persians an Ancher or Sagitary stamped in their coynes The Romans bare an Eagle Minotaure and sundry other shapes which according to Pliny they bare in Battell unto the time of Marius who bare in his Ensign an Eagle Argent figured and embossed Sus une haute longue as may be seen in ancient Medals and chiefly in which is found this word Allocutio Paulus Emilius saith That anciently the French Kings did beare Argent The ancient Arms of the French Kings three Diadems Gules Others say they bare three Toads Sable in a field Vert alias Sinople which cannot be good Armory as the Masters of that Mystery do hold because of Colour upon Colour Whence they received those Arms it is not certainly known unless they had them from the Romans
meditate upon Gods admirable omnipotency mercy and gracious providence and be induced more regardfully to ponder and consider the inexplicable glory of the Heavens and their most beautifull Ornaments the fruitfullnesse and riches of the Earth the infinite varietie of shapes olours qualities and operations of Animals and vegetables of all which there is not the least or whatsoever we hold most contemptible but will minister unto us just cause to glorifie Gods omnipotencie mercie and wisdome Man as touching his body hath a three-fould estate viz. Esse in Creatione Non esse in Morte Semper esse in Resurrectione God hath created man and placed him in this world to the end he should be a diligent searcher viewer and beholder of all his works and withall that he should not be only a Spectator but also a serious and zealous Enarrator of his infinite wisdome power and mercy in that he hath most powerfully created them most wisely disposed them and most providentially conserveth them in their several ranks and subordinate places offices But when we speak of man we must not understand him to be that outward form or lineaments of body that is subjected to our visible sense but the minde of each man is the man indeed not that part of him that may be demonstrated by pointing of the finger The mind of man penetrateth and passeth through all things in a moment more swiftly then the stars more speedy then imagination yea with more celerity than time it self So great is the estate and dignity of mans condition and nature as that there is no good can suffice him but the chiefest and only good of all The Soul of man is of a Divine nature Dignity of mans soule and therefore immortall and eternall he ascendeth up by degrees evermore and never ceaseth until he attain divine and celestial things Which nature and property is not found in any creature but in man onely God indeed hath created man of an upright stature with his countenance raised up towards heaven Man of an upright stature why so created whereas he hath given all other Animals a groveling countenance fixed upon the Earth whereby he would notifie that mans soul is a Celestial thing and that his ultimum bonum is in heaven that heaven is his Country that there is his everlasting habitation if he love his God become pliant and obedient unto his divine will Plato calleth man the miracle of God Man an epitome of the whole world for saith he man is endued with the force of nature of the World For what is the world but an universality of things compacted together in the forme of a Sphear And what is man but a compendium or epitome of the universality of things Therefore was he not misnamed by Aristotle when he called him a little world For he understandeth with the Angels he hath sense with living creatures he communicateth of food growth and generation with plants and finally he hath being with all the Elements and retaineth with the world the form of a Sphear For as Julius Solinus saith look how much breadth a man hath when he extendeth his hands to the full so much is his length from the crown to the heel So as if you draw a circle about him you shall comprehend him within the form of a compassed Sphear Moses speaking of the particular workes of God in his creation before he had created man saith Ea visa fuisse Deo bona but after he had created man and all things pertaining to his sustentation and preservation as also all things behovefull for the propagation of all mankind prepared then did he take a generall view and survey of the whole Fabricke of the world Et Deo visum fuisse valde bonum They were exceeding that is so perfect good in the highest degree as nothing could be wished to be added thereto for the bettering thereof As touching the food allotted to man at the first it is most certaine that the same was herbs and fruits as appeareth Gen. 1.29 Ecce dedi vobis omnem herbam c. And God sayd Behold I have given unto you every herbe bearing seede which is upon all the earth and every tree wherein is the fruit of a tree bearing seed that shall be to you for meate That is to say saith Zanchius multam amplissimam suavissimam utilissimam In great plenty abundant most delicate and most wholsome herewith shall ye be satisfied and contented without seeking after other foode These three things saith Zanchius are most certaine first that before the floud both herbs and fruits of trees were so wholsome and good as that man needed no other foode in regard whereof there was no need that the eating of flesh should be permitted unto him Secondly it is also undoubtedly true that after the floud the earth was so corrupted by the inundation thereof and consequently mans body became so weakened that he stood in need of more solid and strong nourishing meats as the flesh of Oxen Kine Sheepe c. In regard whereof God gave him permission to use them for foode Thirdly this also is without all controversie that God did not prohibite unto man any sorts of meats because all things are cleane to the cleane as also for that every creature of God is good because they are sanctified by his Word Of the mixture and composition of the foure Elements before mentioned and of the humors of them and of them engendred two principall parts of matters of our bodies have their being viz. Our bones with their nerves or sinewes wherewith they be conjoyned and knit and our flesh with the veines whereby the bloud is conveied throughout all parts of the body together with her Arteries whereby the vitall and Animall spirits are carried into every part and member thereof These two parts did Adam well expresse when speaking of Eve he said Haec est os ex ossibus meis caro de carne mea First he maketh mention of bone as the more solid and substantiall part and as it were the fundamentall part of the whole body and after of the flesh as of the matter wherewith the bones are covered To these two parts there is annexed a skinne wherewith the whole frame of the body being united and knit together is covered and wherein it is comprehended and contained and this skinne is not scaly such as is proper to Fishes neither feathered after the manner of Fowles neither hairy and rugged as many sorts of Beasts are neither thick-skinned as many bruit Animals have but a soft tender skin and of a delicate touch and such as may well beseeme such a mind as the mind of man is for where there is store of wit there needeth not a hard skinne but a soft tender skin fitteth best a generous and ingenious mind For so was it the pleasure of the most wise God to adde unto the Noblest mind the Noblest flesh and the tenderest and
most daintis skinne that so the externall shape might be an evident testimony of the inward mind That this creature Man is aso borne in Coat-Armour both Lim-meale as I may terme it and also entire with all his Parts conjunct I will shew by examples and we will first here set down the whole Bearings and afterward proceed to the Parts Man and his parts borne in Coat-armour In the workmanship of this principall member of mans body may we behold with admiration the unspeakable power providence and mercy of God if we shall attentively consider the order and composition of the head with the externall and internall parts thereof First of all the skull called in Latine Cranium is the uppermost bone of the Head fashioned in the forme of a Globe and distinguished with their orders of small holes and seames An example of bearing in Coat-Armour of three of these skulls on a Cheuron I have formerly given you pag. 153. where I treated of bones The skull is outwardly covered with skin and thin flesh lest the same should be over-burthened with too much weight This flesh with that skin is therefore made full of pores or small invisible holes for the more commodious evaporation of the grosse humors of the braine and certain excrements thereof whereof haires are engendered and may have their passage The skull is inwardly hollow to the end that the braine which is the seat of all the senses might be the more commodiously conferred therein The skull hath God distributed into three parts viz. into Sinciput which is the fore-part thereof and conjoyneth to the forehead into Occiput which is the hindermost part thereof and into Verticem which is the Crowne or middle part of the same seated between the fore and hinder part afore named Under these three partitions are placed three severall faculties In the fore-part is the Phantasie or Sensus Communis scil the Judgment of the senses or universall notion of things In the middle the Imagination And memory in the hinder-part of the head Within the concavity of the skull the braine hath his being distinguished with three little ventricles or Cels one in the fore-part another in the midst and the last in the hinder-part in which three ventricles the formes and Ideas of things apprehended by the exterior senses are severally and distinctly imprinted therefore to the end the same might be more effectually performed God made not the braine fluent like water for then would it not apprehend or retain those conceited forms nor yet of solid substance like bones for then could it not easily admit the impressions of such imaginary forms but he made the braine of an indifferent temper viz. moderately soft and moderately hard to wit of a soft and temperate nature Furthermore God hath made in the brains of man certain concavities or hollownesses and those hath he replenished with vitall spirits without which the interior senses could not consist and these spirits doth the soul use to understand by and to the performance of other actions which she produceth in the head Moreover in the braine hath he placed the fountain of the sinewes which from thence are dispersedly conveyed throughout the body as well those nerves and sinewes as are sensitive as also those that are motive viz those that give motion to the body But who can expresse or conceive in mind the manifold instruments of the soule that God hath placed in the head of man In the head we may observe well-nigh all the uses of the soule Behold the admirable composition of mans head which of all other parts of the body is the noblest and how all and singular the parts thereof are accommodated and applyed by our most gracious Maker Conserver and Redeemer to serve for the uses of all the faculties of the soule If the framing of this one member I mean the head of a man be so admirable in it self how much more is the composition of the whole frame of the body being conjoyned and united together with sinewes and arteries in a proportionable manner and furnished throughout with all the externall and internall parts and their particular appurtenances to be admired The members of Animals are of Philosophers usually distinguished into Externall and Internall and so to be handled severally each one apart by it self but I labouring to be brief herein will handle those outward and inward parts onely whose shapes and forms I find to be borne in Coat-armour leaving the more copious and exact handling of them to the consideration of Physitians Chyrurgions and Anatomists professed to whose consideration they do more properly appertain The head in Latine is called Caput because it is the chief and principall beginning of the whole Fabrick of the body and withall the noblest of all other the members thereof In the head do the two principall faculties of the soul rest viz. the Intelligent and Sentinent and do there execute their functions albeit that the vegetable faculty also hath his operation there but the other two do reign and chiefly predominate therein Therefore it is the seat and residence of all the senses as well Internall as Externall placed in the head and that for good cause for sithence that the faculty Intelligent understandeth not in any other sort than by inspection of Imagination and Imaginary shapes which are ingendered of Externall formes and are by the outward senses conveyed to the Phantasie or Image conveyed in the mind Most wisely therefore hath God there placed the seate and wisdome of all the senses where the mind hath her being that so she need not go far to seek those imaginary formes whereof she is to consider to understand and dispose of according to Order Therefore in as much as the senses are become serviceable to the mind there the seate or residence of the senses is most fitly placed where the mind doth exercise her offices and operations From the same head do proceed all the nerves and sinewes wherewith each bone and members as also the universall body is conjoyned and fastened together and consolidated and also receiveth increase and being In the head is placed the principall part of manly forme the visage whereby he differeth from all other Animals and doth far surpasse them in favour and comlinesse whereof the Poet rightly wrote in these words Finxit in effigiem moderatum cuncta deorum Pronaque cum spectent animalia caetera terram Os homini sublime dedit coelumque tueri Jussit erectos ad sidera tollere vultus Ovid. Met. 1. fixt The forme of all th' all-ruling Deities And wheras others see with down-cast eyes He with a lofty look did man endue And bade him Heavens transcendent glories view Forasmuch as God would that the faculties both intelligent and sentinent should predominate in the head therefore did he forme and accommodate therein instruments well fitting for either use Of these instruments there are onely two sorts whereof the first containeth the instruments