saide Miserable wretch that J am who shall deliuer me from this bodie so subiect to darknesse and death Afterward he aunswers The grace of GOD by Jesus Christ. The word then signifies not onely an action sensuall but likewise a vice defect in the vnderstanding and will by which insueth infinite multitudes of mishaps So dooth the Scripture call the harts endeuours because the mouing and agitation of the hart is cōioyned with the will Assuredly if nature had continued in her puritie the knovvledge of GOD would haue been cleere in our vnderstanding whereto the will had franckly obeyed but nowe is hindered only through her obscurity The hart wil haue moouings distort and contrarie to God for the will without the feare of God and trust in him loues himselfe seeks safety in himselfe trusts in his owne dilligence delights in his owne wisedome for a man would be honoured and esteemed and feares more the reproches or blames of the world then of GOD his Creator The very like agitations doe sway the hart the sensuall motions draw the will vnto thē as much to say as when the hart loues the voluptuous pleasures of the sences which are prohibited or when a man hates his neighbour flatly against the lawe of God To this effect spake our Sauiour That out of the hart proceeded euill cogitations thefts blasphemies murders adulteries lies and such like other crimes In this then it appeares most certainely that by the hart is signified the vnderstanding and will as vvhen the hart takes pleasure in false oppinions and such imaginations as are contrary to the honour glory of God The consideration of these thinges shoulde check the pride presumption reigning in vs and induce vs to obedience by often and feruent prayer to God that he would renue in vs the cleere pure and sincere light of our vnderstanding that hee woulde likewise make cleane our harts and plant therein none but good affections As Dauid desired of God A cleane hart a right spirit And Saint Paule who said That Iesus Christ onely reformes the cleerenesse of our vnderstanding and conformes the body to his brightnesse The Motiue power is that whereby the bodie and his parts are transported from one place to another the organes are the nerues the muscles and the cords of the members Alexander Aphrodisianus saith that the soule is the cause of the bodies moouing as weight is the cause why a stone falls downeward This moouing is deuided into two kindes naturall and voluntarie The naturall neyther beginnes or ceasseth according to our imagination and pleasure nor can it be otherwise but as when an obiect is presented thē it is afterward pursued as the ventricle vvhich drawes the receiued foode to it the hart attracts the spirits eyther suddenly or softly The voluntary moouing both begins and ends at our owne pleasure that is the property of this power as is the seuerall mouings of our parts going rūning swimming and such like There is another cōmixed moouing beeing partly naturall and partly voluntary as is the moouing of the brest or stomack The benefit of this power is easily discerned For thereby we seeke what is necessary for our cōseruation and shunne what we imagine therto contrary It remaines to speak of the intellectuall power whereof S. Augustine makes an accommodation to the Trinitie The memorie saith hee forming the intellection represents the Father the intellection represents the Sonne and the will the holie Ghost For the Father considering knowing himselfe begot the Sonne and the holie Ghost is the agitation proceeding of the Father and of the Son This is the povver whereby wee know receiue iudge and discerne hauing in it the beginning of Artes heereto likewise is action riciprocall for therby our actions are seen and iudged This power differs frō the sensitiue for the sensitiue takes knovvledge but of things peculiare and singulerly but this other cōceiues and apprehends both singuler vniuersallie The obiect of thys power is God and the whole vniuersalitie of things as well celestiall as elementarie The offices of thys power are to vnderstand forme in him selfe the images representations of things to retaine and conferre them together thē afterward to see what agreement what difference is between thē The organes of this power are the interior sences wherof we haue discoursed already Plato saith that as the seale imprinteth on the wax so by meanes of the spirits are the shapes of thinges imprinted in the braine But this is the matter most meruailous of all that we should retaine so great a multitude and seueral diuersities of things likewise for so long a time but the reason thereof can neuer bee well or sufficiently expressed Wherfore seeing by our actions our life is guided we should pray vnto GOD that hee would take pittie vpon our weake nature and that hee would renewe his image in vs to the end we may more perfectly know his workes in vs and shewe our selues more reuerent and obedient to him Aristotle makes a deuision between the vnderstanding actiue and that which is tearmed passiue mary hee calls the actiue vnderstanding nothing else but that which inuenteth any thing as the vnderstanding of Archimedes did inuent the Compasse The passiue vnderstanding is that which inuenteth not of it self but makes approbation of an others inuention as he that approued the inuention of Gunpowder or that of the Compasse or the Astralabe The knowledges of the vnderstanding are deuided into actions and habitude The knowledge which is called action is that part of the vnderstanding which apprehendeth somthing by forming the image thereof Habitude is as a constant resident light in the vnderstanding whereof wee make vse whensoeuer we please The vnderstanding somtimes busies it selfe and considers those thinges whereof it can but hardly reach to the knowledge as the changes of the ayre the reuolutions ordinarie of the heauens those are termed speculatiue Sometimes it meditates on thinges that it can easily exercise and then it is called practiue The word reason is that which comprehends and then the vnderstanding cōceiuing things conferreth and makes iudgement of them where-upon the wil makes his coniunction Then may the wil be thus very well defined it is a part or power of the vnderstanding which is called reason working freely after that the vnderstanding hath tried iudged the thing to be good or bad If nature had continued in her first integritie we should neuer haue willed but what of it self had been good honest but the order of nature beeing perturbed makes such an alteration that there is a discord among the powers that the vnderstanding is sometimes deceued in iudging of things And albeit it can easilie discerne the hurtfulnes of things yet many impediments doe happen to crosse it
as selfe cōceit or ouer-great weening in our owne selues enuie and other such like harmes which drawes vs to cōmit enormous crimes and to trouble sometimes the quiet estate of the publique weale Thus becomes the image of GGD deformed in vs keeps not the true Idea of his first excellence Wherfore it behoueth vs earnestlie to desire with S. Paul that GOD would make perfect his image in vs that by vnderstāding knowing aright the cause authour of all things we may attaine to more noble purer actions as well in our vnderstāding as in our will Likewise that our memorie may euermore retaine good and holy cogitatiōs of god and of commendable actions whereby religion is preserued increased that he would purifie our affections in sted of such as are euill and corrupt excite by his holy spirite working in his Word honest and vertuous motions in our harts Moreouer to worke so graciously in vs that the inferiour powers may be obedient to the superiour beeing euermore guided by the sacred direction in his word contained to the end that by this accord and consonance of vertues in our soule the honor of God may be exalted and reuerenced in vs and publique tranquilitie kept and maintained vntil it shal please him to receiue vs and giue vs eternall rest in his high happie dwellings Of the immortalitie of the soule NOW as concerning the immortality of the soule some doe dispute in this sort by arguments taken and deriued from nature It is impossible say they that all the honest and vvell disposed people which are borne and brought vppe in thys worlde shoulde euermore be vexed or troubled with miseries Yet is it euident that the greater part of good people are most of all and oftnest afflicted greeuously yea many times slaine by the wicked seditious and Tyrants It is then necessary to think and say that GOD hath reserued some port or hauen of safetie for them where after all troubles they may arriue to perpetuall rest Some likewise dispute on the contrarie part of the paines reserued for the wicked for naturally we iudge and say that euil deeds doe iustly deserue punishment Yet oftentimes wee see that they which are oppressours of others both in body and goods are neuerthelesse happy in theyr worldlie enterprises why then it is most certaine that a place is also afterward reserued for them and paines likewise where-with they are to be punished First Plato giueth this reason those thinges that bee not of elementary nature are not subiect at all to coruption nor death The soule cōsisteth no way of the elements it is then cleere that shee is not mortall nor any way corruptible That the soule is no way cōsisting or made of any part of the elements is apparant and manifest by this reason It is impossible that nature being corruptible should cōprehend and conceiue thinges vniuersall and incorruptible as to conceiue and apprehend God with the vniuersality of thinges the numbers the differences of thinges honest and dishonest yet naturally and euen without teaching men doe apprehend these things It is then to bee iudged that the seates of these apprehēsions are not natures elementaries but much more excellent thē corruptible things likewise that they are perpetual see heere what natural reasons are yeelded for the immortalitie of the soule But we whom God hath so much looued and endued with so especiall a fauour as to make the beams of the glory of his Gospell shine vpon our vnderstanding taking receiuing the testimonies of true examples and sayinges of the Prophets which we know to be diuinely bestowed on them confirmed by the words and works of our Lord Iesus Christ assuredlie mee thinkes it is verie meruailous seeing that this epithite of immortalitie is so apparant cōfirmed in vs by many sayings and examples why men doe not better prepare themselues to vnderstād this iudgement aright and that they haue no greater feare or horrour of the paines eternall It remaineth therefore that men of good and vertuous disposition ought to rest assured by the examples of Enoch Elias our Sauiour Iesus Christ liuing already in life perpetuall And if wee will take notice from the verie first age of the worlde we shall find that God declared how he wold one day hold his iudgment to punish the wicked and reward the good according to their seuerall workes as when he said to Caine If thou hast well doone thou shalt finde it and receiue like recōpence but if thou hast doone euill thy sinne shall be hidden vntill such time as it shall be declared and discouered This deferring dilatation of punishment makes the wicked more bolde forward in theyr sinning and begetteth likewise contempt of God but albeit wee see not such transgressiōs punished in this world let vs not therefore thinke that they shall so escape without correction For as the wise man of Greece said GOD deferreth his chastisement but hee recompenceth that delaying with greater measure of pains And let vs likewise remember his own holie words to wit that sinne shal be discouered which let vs not thinke to bee spoken in vaine or that the words are of no effect for although wee beholde not heere the pittifull end of tyrants or others that depart this life vnpunished let vs yet remaine assured that the measure of their scourging will be the greater afterward Enoch who in his liuing body was rapt vp and translated frō thys world giues vs thereby to vnderstand that after this life there remaineth a better then is it not to be doubted but that Enoch Elias and those other holie persons taught and instructed others in the happinesse of this lyfe perpetuall and that it also remained after this present estate Likewise in the Epistle of the Apostle S. Iude there is a part of the sermon of Enoch which speaketh in this manner Beholde the Lord shall come with infinite company of Saints onely to doe iustice to rebuke and punish all those that haue doone euill and vngodly deedes And Helie Eliseus who did raise vp make to liue againe some that were dead and Elias who was taken vp in the presence of his friendes carried to heauen in his intire bodie both in a whirle-wind a flame of fire Many other examples and namely the most euident example of our Sauiour vvho rose againe and to him excited the companie of the prophets holie Fathers to liue with him perpetually to enioy the fruitiō of the company of God By diuine Scripture then it is most cleere that our soules are spirits which are not to be extinct in death like the body but doe remaine seperated afterward liue perpetually God saide that wee neede not to feare such as kill the body and afterward can doe nothing els He said likewise to the cōuerted theefe
This day thou shalt be with me in Paradise If the soule could be extinct and dissipated like smoke in death it would not then follow that she should cōuerse and liue afterward with Iesus Christ it is then a spirit which continueth after death and in regard it is a spirit it cannot be idle As concerning the word Paradise it signifieth the place of happie and eternall life there where ioy wisedome and iustice are in all aboundance It is necessary to note the sermon of the good theefe which he made hanging aloft on the Crosse euen when he was at the instant of death and when all the Apostles were astonnied and had left off theyr office of preaching did forget the mercies of God Vndoubtedly thys spectacle was not without great signification for there was to bee seen two theeues hanging with the blessed Sonne of God which signified that the world was condemned to death for most greeuous offences And seeing it should be so that the Son of God was to appease his Fathers displeasure and by his death onely that yet one part of the worlde would still contemne this benefit despise the kindnes of thys Sauiour as may be discerned in the bad theefe hauing no hope at all of saluation and in whose person is figured forth to vs the wicked seditious and tyrants enemies against the Gospell of GOD who ought assuredlie to know that their cōdemnation is alreadie doone for theyr wilful contemning the mercies of God But the other part of the worlde which are such as with reuerēce acknowledge and receiue this blessing of God knowing confessing with the good theefe that they haue deserued nothing but condēnation death yet trusting onelie in God doe inuoke his mercy and propitiation acknowledging also that they are deliuered from sin death onely by the blessed innocent death of their Redeemer The good thiefe who desired his deliuerance of God acknowledged him therein and albeit he saw him there to die with him yet he helde it for most certaine assured that this was he who could giue him eternall life wherefore he heard the sweet answere of GOD who promised him that that very day hee shoulde bee with him in the place of rest life and ioy perpetuall By this voyce hee vnderstood that his sinnes were forgiuen him and that life eternal was in mercie bestowed vpon him Then though hee was hanged broken halfe deade yet for all that he did honour gaue reuerence to the Sonne of God euen then when the whole Church was silent and when the Apostles were amazed and dispersed yet hee confidētly said that he who was there hanged and readie to die shoulde neuerthelesse raigne and giue eternall life to men he called on him as the onely maister authour of life Nay more he defended the glory of GOD against the other euill speaker This spectacle then admonisheth vs of many things and all good mindes doe acknowledge their transgressions to bee fixed to his crosse for wee are all by our sinnes subiect to death and calamities of all sorts and can no way bee deliuered but by the Sonne of God only It remaines then that wee call on him that wee declare to others these great blessings that we maintaine his honor glory against all miscreants and euill speakers whatsoeuer afflictions torments or deaths we endure in the cause to the end that hee may giue to euery one of vs that which hee did to the happy conuerted theefe saying This day thou shalt be with mee in Paradise Seeing then so great a matter is cōtained in this speech and conference of our Sauiour Christ with the good theefe let vs confirme and fixe in our harts this saying and most powerfull sentence which manifestly declareth that the soule is a seperable spirit liuing after it hath left the bodie according as Christ himselfe sayde that the spirit of the cōuerted theefe should conuerse and bee with him in Paradise Assuredly it coulde not conuerse nor liue after death if it vvere onely of the bodies tēper or if it were some smoke neyther coulde it likewise bee in Paradise but would be dispersed abroade in the ayre In Saint Mathewe Moises spake and conferred with our Sauiour in the Mountaine although it be plainelie written in the Booke of the repetition of the law commonly called Deuteronomie that Moyses was deade and buried our Sauiour then spake with the seperated soule of him Saint Paule saide that he desired to be deliuered from his body and to bee with Iesus Christ. And to the Corinthians hee said While we remaine in this bodie we are far off from our Lord. But we haue this confidence that after we shall haue finished this long voyage we shall then abide with him And S. Peter sayth that the Spirit of our Lord while his bodie was in the Tombe preached vnto the spirits of them that were in prison which then assureth vs that our soules are separable spirits In Saint Luke the historie is recited of the wicked rich man that was in hell torments the poore begger whose spirit was in Abrahams bosome In another place GOD sayth that hee is the God of Abraham and the God of Isaac and the God of Iacob and that he is not the God of the deade but of the liuing Let vs then end vvith this conclusion that Abraham Isaac Iacob are liuing FINIS Socr. Tell me which doost thou iudge to be workes of Fortune or of reason and deliberation as much to say as those workes that haue no certaine end neyther are knowne wherfore they be made and what thinkest thou of such as manifestly doe appeare that they are made for the benefite of men Aristo Doubtlesse those which are made for the profit of men are questionles workes made by reason deliberation Socr. Doth it not thē appeare to thee that hee that frō the beginning made men and gaue thē sence whereby they shoulde haue knowledge of euerie thing did it not for their benefit as eyes to behold thinges visible eares to heare soundes so likewise of things that are apprehended by sent whereof no profit woulde bee had except we had nostrils nor knew wee howe to perceiue or distinguish which taste is sweet vvhich is sower or sharpe except we had a tongue and pallate to tast them Moreouer dooth it not likewise seeme to thee to bee a worke of Gods high prouidence to enclose within lidds the weak and feeble eyes which when need requires to see doe open close againe when desire of sleepe vrgeth And to the end no angry windes may bee offensiue to them hee hath placed the browes ouer the eyes as also to defend them from the sweat descēding down the head yet kept therby out of the eyes As in like maner the eares that receiue all sounds and yet are neuer full the teeth also in order made and
maintaineth kind page 64 Howe the order of the seuerall powers supplie theyr offices page 68 Of the sensitiue power beeing the soules second power page 71 Of the fiue exteriour sences and first how sight is wrought in vs. page 72 Of the inwarde organes of sight and what vse they serue vs to page 74 How sight hath his seate and what spirits giue life to the eye page 77 The maner how colours are truly discerned 80 The true capacitie of the eye in sight and benefits of that sence page 81 Of hearing and his organe page 82 What sound or noyse is of the meanes of apprehending it page 83 84 How our speech or voyce is formed 86 Of smelling by what organe it is apprehended page 89 What odour sent or smell is 90 Of tasting and his organe howe the tongue tastes with his meanes vse and obiect 94 95 Of the seuerall kindes of sauour what sauours best please the taste what most vrgeth appetite and of thinges without sauour page 96 97 98 99 c Of Touching his organe benefit 107 108 Of the inwarde sence his seate and necessarie vse page 108 109 Of the fiue inwarde sences their organes what they are how they help each other 110 c Of the braine in his diuersity of kindes 118 Of two kindes of appetence in the sences 119 Of the foure principall affections and theyr opposites both helping and hurting 122. c The organe of the appetente power and what it is page 133 Of the commaundements in both the Tables page 136 137 138 c Of the contrarietie difference amongst men page 41 Of two kindes of gouernment compulsion obedience page 143 144 That the will is the commaunder of the affections page 146 The reason of lawes deuision of possessions iustice in our dealings 149 150 151 How the lawe agrees with nature and in vvhat manner page 153 154 Of two kindes of moouing in the hart and the efficient causes thereof 155 156 157 Of the powers of nature answerable to the harts affections and their difference page 158 Of the hart with his helps and hurts 159 160. Of the soules societie with the body aunswerable to the humours page 162 Of the proper causes of our affections whence they take originall page 163 That natures corruption is the cause of our euill affections page 167 Of the diuine affections in our Sauiour page 168 169 170 The contrarietie of affections in Christians and Infidels page 170 171 Of Concupiscence and how it may bee vnderstood page 173 174 175. Of the cōtrary mouings of the hart wil. 176. Howe to come to the true knowledge of our selues page 178. Of the motiue power carrying the bodie from place to place page 180 That the soule is the cause of the bodies moouing eodem Two kinds of moouing and the power of eyther of them eodem Of a commixed power partly naturall partly voluntary page 181 Of the intellectuall power page 182 Howe action becoms appropriate to intellection and differs from the power sensitiue 183 Of the obiect of intellection his offices organes page 184 Of the two vnderstandings actiue and passiue page 186 The action and habitude guide the vnderstanding page 187 Of the speculatiue practiue knowledge 188 Of Reason the wills coniunction therewith page eodem Of the wills definition eodem Of the hurt of natures lacke of her primatiue condition page 189 Of the impediment and hinderances in our vnderstanding 190. How Gods image becommeth deformed in vs and what we ought to desire of him in repayring of our wants defects 190 191 192 Of the soules immortalitie and naturall reasons therefore alleaged page 193 194 That the soule consisteth no way of the elements page 195 What nature can doe notwithstanding her corruption page 196 Of mens carelesse regard of their soules immortalitie page 198 How God instructed the soules immortality frō the worlds beginning page 199 That our soules are spirits not to be ouer-come by death page 203. That the soule is to liue with Christ after death page 204 Of Paradise and what it signifieth page 205 Of the good Theefes sermon on the Crosse page eodem One part of the worlde refused the benefite of Christes death page 206 The condemnation of the wicked assurance of the elects saluation page 207 That the good theefe preached Gods glorie when the whole Church was silent and the Apostles stood dumbe 209 That the soule is a liuing spirit after the bodies death and no way consisteth of the bodyes temper page 212. FINIS The benefit of the knowledge of a mans owne selfe What the Soule is The vertues of the soule The powers in the soule Of nourishment The manner of the bodies nourishment Choller Melancholie Phlegme Of the blood Three kinds of digestion to perfect nourishmēt Natures instruction concerning our gifts graces 1. Cor 12. The inconuenience of the first digestion not holpen by the other The oppinion of som concerning the soule The hurt of intemperancie Herac. Ephe. Salomon Sixe things not naturallie in vs. The benefit of labour The hurt of immoderate exercise The benefit of sleepe How sleepe profits the powers of the Soule How heate and blood worke for the hart An excellent comparison Three duties needfull in a Prince or Ruler Conclusion concerning sleepe The power appetente The power Intellectiue An apt comparison Concerning dreames in sleepe Diuers kinds of dreames Example of dreames the causes being euident When the cause of dreames is in vs. Dreames fore-telling things to ensue Examples concerning dreames Diuine dreames or inspirations Deuillish dreames The hurt of intemperance Encrease of nourishment When Nature receaueth most substance to her selfe Example how the body is increased When naturall heate decayeth in vs. Example conceruing our life Death naturall according to Aristotle Death vnnaturall occasioned by many causes in our selues Concerning generation Howe the fruite is formed at the first The offices of the membrane Of the veines and arteries of the membrane Howe the nauill is made in what time The places for the liuer hart and braine How the liuer is formed and what it is How the bowels are fastned to the backe How Diaphragma is formed Of the back bones The forming of the hart The harts nourishmēt A comparison worth the noting The hart is the beginner of heat vitall Howe the lungs and lites are formed cōsequently the height of the body The forming of the braine The skul of the head The nerues are bred in the braine as the veines in the liuer The marrow in the chine bone of the back Howe the fruit is nourished in the wombe The deuision of the blood into three parts and to what vses Male chyldren more perfect then female An admirable secret worthy with great reuerence to be regarded Hipocrates rule frō the time of cōception to deliuerance Of the power Vegetatiue and how it nourisheth and increaseth the body as also maintaineth
that doe agree with her actions It remayneth therefore to know what vertues are in the Soule in what parts of the body she performes her actions by vvhat meanes how her vertues are extended with the full effects of her strength The Phylosopher numbers fiue seuerall powers in the soule which are discerned by offices organs and obiects that is to say those thinges whereon shee grounds her action The first of these powers or perfections is called vegetatiue which by the meanes of such thinges as doe preserue her namely ayre eating and drinking sleeping and watching rest and motion euacuation of superfluities and the affections of the hart nourishing the bodie doe giue increase and power to beget Nourishment is made by the vertue of naturall heate which conuerts the meat drink into the substaunce of him that takes it The organes instruments which haue vse of this power in operation are those parts of the body appointed to receiue change and transport our foode as are the mouth the pipe or passage of the throate the ventricle the liuer and the veines which doe conuey the blood Howbeit all the bodies parts doe serue to make nourishment conuert the seuerall aliments or sustenaunce into their substaunce whereupon one vvell saith that each part hath his peculiar power to receiue retaine alter and expell The maner how the body is nourished is necessary to be known as well in regarde of health as also behauiour which makes mee the more willing to describe it for all mens easier apprehension When the stomacke or ventricle hath receiued the foode it locks it vp afterward to heate conuert it into a kind of white matter which beeing so changed according to his qualities discends by degrees into the guts and bowels certaine veines wherof doe sucke and draw the very purest best substaunce and so do cary it to the Liuer When it is grosse superfluous it discends into the nether guttes but when it is elaborate and refined by the Liuer then doth it make some ample distribution For the chollerick humour in the greatest part is with-drawne receiued into a little pursse cōmonly called the purse of the gaule Mellancholie which is the very grossest and most earthy bloode is sent into the Spleene The part cold dry cōmonly called fleame is dispersed by diuers proportions into the veines according to the oppinion of many the very best whereof the kidneies doe drawe to them for theyr nourishment and the rest is caried by vessels attending on the bladder whereof vrine is made in that part What else remaineth of this masse or substance is transported to the hart where the right ventricle thereof receiues and purifies it to the ende it may bee conuenable and fit for nourishment Moreouer one part of the bloode so receiued into the right ventricle of the hart is deriued vnto the left ventricle conuerted into the spirits vitall So called because by them the life natural heate of the bodie is preserued and so are the animall spirits of the braine made which are the instruments of moouing and vnderstanding and of those noble actions that conduct our life Againe from thys right ventricle of the hart is the blood distilled into the veines and from them an apposition commutation of them is conuayed into our substance There are three seuerall digestions made onely to perfect thys nourishment the first is in the ventricle which vulgarly is called the stomack whē the food is conuerted into matter dry and white the second is in the Liuer where the said matter is altered takes a kind of red colour the third is in the veines where this matter already cōuerted red and made blood is purified thinned and heated by the vertue and warmth of those spirits which are in the arteries as the nature of sweat doe passe ouer the heads of those arteries and subtilly is mingled with the blood of the veines Heerein truly nature gaue vs the lawe example of communicating our graces gyfts and perfections from one to another for the arteries which are the pypes appoynted for carriage of the spirits where the finest perfectest blood regularlie placed vnder the veines by poares little holes almost imperceptible doe make cōmunitie of their spirits with the veines to the end that the bloode of those veines most corsiue and cold might be heated altered subtiled by the meanes of those spirits in recompence of which benefit the veines doe impart theyr blood to the arteries to moisten and temper theyr spyrites which without thys helpe would be verie dry burning and too hote The like argument deriued from nature vseth S. Paule 1 Cor. 12. cōferring the offices of the bodies members the vtilitie dignitie and cōmunication of them with the spirituall graces which god hath distributed to euerie one perticulerly to make a cōplete body an intire church as it were the place is well worth the noting Wee commonly say that the hurte or defect of the first digestion cannot be corrected repaired by the other euen so when the ventricle dooth not iustlie performe his dutie the matter which remayneth ouer-rawe or cruded can neuer ingender good blood Therefore such as giue not due leysure to theyr stomack to make digestion doe fill their bodies with hurtful humours abating and weakening the vertue of theyr stomacke and likewise of theyr liuer whence groweth Palsies trembling or shaking of the members age hastened sooner thē should be with blisters and bleanes which deforme and much mis-shape the bodie Yet is not this all the inconuenience hurt that ensues heereby for if the blood be impure the spirits made therof cannot be cleere or noble of which spirits are vapours fumes subtilly extracted drawn frō the blood of which spirits are begotten and heated the left ventricle of the hart made like industrious liuelie sparkles to giue heat and vertue to the parts of nature as both proffer and produce theyr actions These sparkles haue been by reason of their dignitie excellence in so great admiration that diuers entred rashly into this errour that those spirits were the substance of the soule then the impure blood badly digested grosse and disorderly concocted can neuer be made spirites nor by ouergrosse and impure spirits can be doone anie noble actions neyther can the soule be freelie exercised in her offices onely through theyr most harmefull hinderances For we see those men that are giuen to intemperancie be commonlie sleepie dull of slender capacitie not able any long while to contemplate retaine well conferre or vnderstand the order discourse causes and effects of thinges neyther what conuenaunce or difference is among them nor can they promptly or expeditiously apprehend and iudge the benefite or harme which ensueth on any thing taken in hand so great is the intemperance of the mouth Heraclitus the Ephesian by impuritie
of his feeding became full of the Dropsie Salomon saith that more perish by the intemperance of the mouth then by the sword Hipocrates numbers sixe things which hee calls not naturall in vs because they are no parts at all or members of the body yet necessarie notwithstanding to maintain life which are ayre eating drinking sleep and watchfulnes motion rest euacuation of superfluities and the affections of the hart Hee giues a rule whereby to know those things profitable for the bodie as also the manner order howe to vse them First saith hee labour and moderate exercise of the body meat drink sleep all these things are to bee vsed in a meane The benefite of the first is that by moderate labor naturall heat is excited and mooued superfluities are consumed expelled which is a profitable thing before new viands be receiued For euen as hot water by the fires side becomes coole when cold water is mingled therewith so is digestion hindered when the stomacke is charged vvith fresh receite of foode not staying till the former haue taken his due course Thys ought wee especially to auoyde according to the rule which sayth that the more vve nourish an impure bodie the more we do offend dangerously hurt it Those labours exercises which do cause great agitation of the armes stomacke are most agreeable for health but care must bee had of ouer great stirring as well of the bodie as of the minde immediatly after refection is receiued for then we should rest or keep ourselues from immoderate moouing because in that case the stomacke beeing too much stirred it cannot intirely and fully make his digestion For the little doore beneath in the stomacke by thys ouer-hastie stirring is opened therethrogh escapeth some matter vndigested which fault as already vvee haue said cannot afterwarde againe repaire it selfe The qualities measure or quantities the kindes or sorts of food the time and the place for taking them the cōplexions both of them and those that receiue them ought also to be diligently cōsidered weighed but them we doe referre to the Phisitions who haue therin prescribed very learned rules Sleepe is necessarie for the preseruation of health and then it best agreeth with the bodie when the vapours and fumes both sweet and profitable of nourishment beeing in the stomack doe raise vp thēselues to the braine slyding sweetly thorowe the ventricles of the braine thickning and mingling them-selues vvith the braines naturall coldnes for in discending they woulde hinder the course of the motiue and sensitiue spirits and stop the conduits of vnderstanding and those nerues vsuallie seruing for motion Nor doe I without iust cause terme these vapours to be sweet for if they bee at any time too clammie sharp dul or slow they doe then wounde the braine and engender Apoplexies This rest serues to recreate the powers of the soule it moystens the braine to beget new spirits and labours for perfecting the offices of the ventricle liuer all which thinges at full it performeth because the hart therby reuocates drawes his heat to him For those mēbers which are farre off from the hart do wexe cold by sleeping as we may note in the hands head and feete wherefore it behoueth to couer those parts better in the time of rest sleeping then whē we are awake busied and labouring This reuocation of heate and blood for the hart works it selfe thus the vapors being made cold by the braine in discending doe meete warme fumes cōming from the hart wherevpon those vapours are chased to the exteriour parts and so the heate of the hart more amply is augmented wherof the hart by the arteries like to a King willing to assist furnish thorowly the indigences wants of the liuer and the stomack makes his prouision and store of blood heate to help thē with supply in perfecting their concoctions and offices of nature And assuredlie heerein we haue a liuelie example of the well guiding gouerning managing of a cōmonwealth for the hart as Prince and King enricheth furnisheth him self in the time of peace and rest commonlie called sleep to the end he may in needful time likewise distribute to the liuer and stomacke such spirits as are sufficient for their working which spirits do helpe further and fortefie the naturall heate Truely the first and chiefest office of a Prince or Gouernour of any Country is or ought to bee that his Subiects may liue in quiet without vexation or trouble of incursions and thefts of enemies The second office is that he take order they haue victuals and prouision for their nourishment and maintenaunce And the third is that they should bee instructed in Religion honest actions other necessary Artes for maintenaunce of humaine societie Sleepe then is most necessarie and serueth for euery one of these vertues in the soul as in the office vegetatiue or nourishing because it perfects digestion and there is nothing more certaine then that vncurable crudities doe come thorow lacke of rest sleepe For not onely by ouer-long watching the food receiued cannot perfectly concoct it self but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne as well through the charge weight of the foode as also that the nerues are made weake by the feeblenes of the braine whence they proceede and this debilitie is only caused by want of rest It serues also in the power appetente for the hart attracts his heate and engenders great aboundance of spirits which are alwaies the cleerer the more the bloode is neate and purified It profits likewise the power principal which is the vertue Intellectiue for hee orders his actions by meanes of the spirits in the braine which touch mooue the nerues as well sensitiue as motiue Adde wee heereto that in sleepe the substance of the braine is refreshed and moistened which braine by too great drynes looseth his complexion the substaunce of the nerues cannot then wel performe their offices iustly agreeing with the strings of a musicall instrument which if they be too dry or too moist too slack or too much extēded they can yield no sounde of good accordance This place admonisheth vs to speake of dreames and fantasies which happen in the time of sleepe and are nothing else but meere imaginations that present themselues vvhen the spirits which are the instruments of our cogitations leaue their orderly course confusedly and irregulerly moue themselues in the braine There are diuers sorts of dreames some being called common vulgare because that the causes are euident as when in our sleepe the images and shapes of things which the day before haue exercised and frequented our cogitations doe make a tender and offer of thēselues as Iudges do often reuolue on theyr law-cases Scholastical Diuines on theyr relations vrgent examinations Carters cal on theyr
conceiuing thinges fore-sees the commodities and disprofit of al enterprises whatsoeuer exciting or restraining and accordingly moderates the affections of the hart and this manner will hold out very well if daily our affections be managed by sound iudgement But because in thys case nature being disrancked and made vnrulie by the first offence cast generallie on all the affections are not moderated by iudgement deliberation or honest councell the will as mistresse of the affections forbids the motiue power that shee transport not the members to perpetrate vnreasonable or pernicious things As a man hauing a Feuer affects to drinke inordinately but yet the will checks the hande that it shall not approche to the cup or glasse Thus see we two direct formes of gouernment the one to hold back the rebellious insulters in theyr office and the other by sweet exhortations and reasons drawne from the rule of vnderstanding to guide the obedient and sway their actions to publique profit and honour Concerning the offices we owe by dutie to our parents we haue a most cleere example in nature as we may easily see in the young Storkes who whē they attaine to strength and age doe nourish assist their fathers mothers The following commaundements forbid to doe iniury or harme to the bodies of one an other Man is created to be sociable communicatiue as is shewē vs by our procreation carefull nourishment and dilligent regard of our propagation but the principall ende of this societie is for our ioynt instruction and erudition together in the lawe of God and al laudible actions whatsoeuer And because improuident and ill aduised men haue neede of directours therefore to the end our cōmunitie might continue sound intire the obstinate stifnecked are to be exempted for that cause were paines and corrections by lawes instituted Againe in this vnbrideled communication and nature the auarice and greedines of the wicked negligent and slothful is so great as they will not permit any one to liue in equalitie or proportion and therefore the deuision of possessions was thought necessarie for if all shoulde bee common then the idle negligent and carelesse wretches woulde in short while deuoure all the riches of the industrious and dilligent for this cause therefore was cōmitting of theft forbidden Notwithstanding because that men should haue dealings one with another it behooued that the communication of theyr goods and labors should be made by certaine measure reasons for an vnequall communication that is to say when the price or recompence shal be ouer-exceeding or else of too light or little value such entercourse among men cannot be long maintained heereupon ensued iustice which renders to euery one his rightfull proportion in dealing contracting thus one with another More-ouer our accords contracts transactions cōfederations appointments made by voluntarie agreements are to be kept for without truth fidelitie loyaltie of promise in our contracts humaine conuersation can neuer be cōtinued Marke then howe nature desires conseruation of her selfe In eating and drinking temperance must be obserued for intēperaunce corrupts nature and inordinate lubricitie spoyles the sanctified combination of marriage troubles titles of succession wardshippes cases of dowrie al pollitique order all which are indeede most pernitious woundes to pollitique and discreete societie Thus see we the law to agree with nature which first of all established Religion afterward constituted Magistrates thē they deuised to ordaine lawes for defence of such as were oppressed either in goods or bodie cōmaunding honor to be giuen to men of worth and desert and they to be committed to al politique functions by certaine formes and lawes So grew establishing of mariages and perfect discerning of possessions as also iust orders and degrees of correction for all loose wantons ouer-daring resisters and wilful cōtemners of the lawes Assuredly the principall and chiefest causes of these lawes are euen thēselues the voice and sentence of nature restored reformed that is to say the actions of the light of vnderstanding ordered by the very purest and sincerest braines illumined and renued by the grace of God doe declare in what estate this life is guided and gouerned and the prescriptions in the Decalogue apointed which expresse to the very life the forme of liuing according to the integritie of nature Nowe to returne to the poynt of the harts moouing there are two sorts of moouing one is called the pulse whē the spirits engendred at the hart moue the same by meanes of the organes thereto deputed by nature and likewise when by dilatation or cōtraction of his ventricles the arteries driuen forward by the subtile spirits within them doe conuay administer heate thorow all the body Novve albeit these thinges are very admirable yet notwithstanding the affections which are the mouers of the hart as we haue heeretofore saide are worthy of farre greater and much more admiration The hart dilated or shut vp mooueth also by diuersitie of humours as in anger it is mooued by the chollerick humour in ioy it is mooued by the verie sweetest blood and sends the same as witnesse to the exteriour parts In feare it calls it selfe backward in griefe it is trobled with the humour of mellanchollie Doubtlesse in these motions of diuers humours are fumes and risings vp of diuers cōplexions nor is it anie easie matter to cōprehend the causes of these moouings or the coūsell of God in these their natural functions The efficient causes of these affections are in vs interiourly the hart and exteriourly the things which offer thēselues vnto vs eyther pleasing or offensiue but it is necessarie that knowledge shold preceede affection for as one saith no man euer desired what hee had not first knowledge of Ye haue the very like combination betweene the powers of nature and that the motions of the hart doe iustly answer to the knowledge which a man hath of any thing but there is a difference in the complections or temperatures of the hart the spirits and the bloods present beeing for the hart beeing hotte and dry is the sooner kindled whereon wee see some more suddenly to bee enflamed with anger then others are the moouings of the hart the spirits moueth the blood not euer-more after one kinde but diuersly and according to the diuersitie of the affections Therefore in griefe or sadnesse the hart being shruncke vp and crowded together the blood runnes to him as willing to helpe him and this is the reason why men or vvomen being sad agreeued or fearefull are pale meager and ill complexioned or colloured In ioy or anger the hart dilates it selfe and sends his bloode to the parts exteriour therefore because in anger the hart is enflamed it mooueth redd choller which spreading it selfe ouerprodigally abroad infecteth all the rest of the blood And if it continue long in that heat it
becommeth blacke and seething strongly dries vp and burnes whereby oftentimes it happens that some becom frantique mad and desperate Those men that abound in mellancholy mingled with red choller are enuious full of ill will and of verie strange and hard conditions Sanguine men are ioyous delightfull and pleasant by the aboundance and cleerenes of their blood for the spirits in them are pure full of rich splendour The phlegmatick are dull remisse sleepie heauie because theyr blood is thin theyr spirits scant warme The mellancholick are properly sadde and fearefull because theyr blood is troubled thick and colde their spirits likewise impure grosse and as it were full of darknes The very same societie is there of the body with the soule and her effects doe aunswer to these humours In griefe or sadnesse the hart shuts it selfe drawing backward as it were attracts the humour of mellanchollie to the spleene vvhich spreading it selfe sometimes on either side the body engenders diseases in the sides as plurisies and other verie dangerous obstructions which wee see to happen to such as are long time in sadnesse meditating on nothing but matter of griefe offence I haue heere-to-fore experimented this hurtfull humour in my owne selfe therfore can the better speake it The proper causes thē of these affections are the things whereto a man finds himselfe his cogitation most applied and the hart being suddenly mooued ioyning and following the knowledge of those thinges dooth in like maner apprehend thē It is very cleere concerning anger and griefe that they haue theyr cause inwardlie in the hart and the exteriour is the knowledge of some outward offensiue thine So of loue in like maner for all such as are of right iudgement loue vertue and honestie as Scipio loued honour grounded on vertue and the beautie thereof in others mooued him to attempt deedes of high prowesse and oftentimes very difficult enterprises Euen so people excelling in vertue doe deerely loue together for the conuenaunce and naturall similitude that is between them For euery one sayth Aristotle loueth his like truly good affections saith hee are causes of great profit commoditie and are as pricks and spurres enciting to vertue Plato saith that anger is as the nerue of the soule by loosing or with-drawing wherof vertue is exercised Seeing thē that there is in nature certaine organes and parts proper to her actions and certaine humours vvhich serue necessarily to thē it behoueth that some of thē should be voide of vice or offence for euen as the light in the eye is the gift of God to nature euen so are good affectiōs diuinely inspired vvhich prouoke and incite vs to what-soeuer is good honest as to loue our children hate sin disorder tirannie force violence and all turpitude The saying of Aristotle is very good whē he saith that a vertuous man vseth anger as a Captaine doth a souldiour for it is most euident that our actions would be cold and remisse if loue of honestie hate of vice did not seuerallie incite moue vs. In al respects like vnto a ship which hauing no winde goes slowly and softly euen so were we if wee had no good affections for thē our actions would be lame slowe and of slender effect If nature were not corrupted in vs wee should haue very good excellent moouings and no vices at all remaining in vs but the order harmonie of nature beeing troubled makes bad affections to arise in vs and such as are repugnant to honestie which boldly do surmount ouer-goe those that are good abastardizing and quite ouer-throwing them Neuerthelesse in all times and in all countries in changes of cōmon weales there hath euer-more beene reserued some heroyick natures exceeding those of common course hauing motions farre purer and of much greater excellence then the vulgare The repairer of nature our Lorde Iesus Christ had in him most true pure affections as when he threwe the Merchants out of the Temple onely for iealosie hee had of the place as also the honor and worship of God contemning the misbeleeuers vvho had polluted the place of veneration inuocation and holy sacrifice In the resurrection of Lazarus he shewed great heauines whē he wept as beeing greatly mooued in spirit In loue wherby he commaunded that they shoulde permit little children to come vnto him In compassion which he had of the people that had followed him in the desert and vnfruitfull places And how many times is the word of mercie vsed repeated inculqued in the Scripture There is great differēce between the good affections of Christians and those in Infidels for Christians acknowledge this puritie of motion to be repaired in thē onely by the grace of God cheerfully for loue of him and dreade of his displeasure do ordaine in their gouernmēts good and honest lawes referring theyr actions to the glory of GOD as did the Prophets Esay Ieremie who knew that God would haue Common-weales to be gouerned by holy laws and all wicked confederatiōs to be cast out The other as Cicero acknowledge not at al that Magistrates are ordained of God but doe build vppon their owne wisedome power not attributing any honour to God but onely to them-selues wherefore these motions may bee thought good yet are by accident euill to vnbeleeuers because they are not ordered nor ruled by the knowledge and loue of God In this place after our passed speech of the affections vvhich are actions and moouings of the hart according to the knowledges comming to it by the sences me thinkes it shoulde not differ much frō our purpose to speak some-what of concupiscence remayning in vs whereby we may vnderstand many disputations of Saint Paule the estate of our owne nature and the great domage or detriment that comes to vs by originall transgression The worde Concupiscence according as it seemes to mee yet yeelding still to better iudgement signifies not onely a mouing of the hart wherby a man desires earnestly beyond measure some thing that may be pretended for profit or plesure as to eat drink or commit follie but likewise it is a priuation defect of light in the vnderstanding whereof ensueth ignoraunce of God and his wil vntrueths boldnes to encounter with any of his inhibitions fayling in fayth and loue towards him as also diffidence in his gracious promises Likewise the same word imports an error in the will as disobedience and contempt of the commaundements of God In these obscurities our vnderstanding loueth and conceiueth great admiratiō of him selfe and of his ovvne wisedom wexing bold to feigne oppinions of God to apprehend thē after his own pleasure wherby afterward it falls into some narrow distresse where it is girded vp with feare terrour insulting oftentimes beyond all obedience Of these euills complained S. Paule when hee
kind How nature admonisheth vs to be continent Our selues the greatest enemies to nature The infinite goodnes of God in our bodies framing Howe the order of the seuerall powers is to be considered in theyr offices An absolute proofe of God against any Atheist whatsoeuer A note cōcerning christian dutie in vs toward God in regard of al his diuine gifts bestowed on vs in nature Of the power Sensitiue being the second power of the soule Of the exteriour sences beeing fiue in number 1. Sight howe the same is wrought in vs. Aristotles answer concerning our two eyes Of the inward organs of the sight and what vse they serue vs to Small difference between life death but by the benefit of sight Platos oppiniō to what end our eyes are giuen vs. Where the sight hath his seate and abiding Of the spirits that giue life to the eye Aristotles iudgment of the eye A question concerning the sight of the eye The answer worth the noting An excellent comparison How easilie the eye may be offended The maner how colours are truly discerned The true capacitie of the eye in sight The benefits which the sence of sight yeeldeth 2. Of Hearing the organs therto appertayning What sound or noyse is and howe it makes it selfe Of the means wherby eyther sounde or noise is apprehended Howe all sounds are conueyed to the sence common The maner how our voyce or speech is formed An excellent note cōcerning our voyce or speech By this sence wee haue fayth 3 Of Smelling and by what organs it is apprehended What odour sent or smell is Apt comparisons of sents in their moist dry kindes The sweetest things haue least sauour The differences between good sents and hurtfull The means howe wee iudge of smells Sent is very necessary to our life 4 Of the sence of Tasting his organe Howe the tongue receiues his tast The means of the tastes vse in his actions Sauour the onely obiect of taste Many sorts of sauours Of the sweet sauour Of the sauour ouer sweet Of the fatte marrowie sauour What sauours best agree with nature and most please the taste Of the bitter sauour Of the strōg and hot sauour Of the sower sauour The sharpest sauours doe most vrge appetite Of the greene sauour that edgeth the teeth Of the rude and sharpe sauour Of the salt sauour Of thinges without sauour 5. Of the sence of Touching and his organe Of the benefit of this sence Of the inward sence and where it is seated The necessity of the inward sence The sence cōmon and memory according to Aristotle Galens addition of cogitation Fiue inward sences 1. Sence common 2. Sence imaginatiue 3. Sence estimatiue 4. Sence deliberatiue The wonderfull prouidence of God for his creatures A strange example of the Snake the Lamprey A kinde of deliberation in dumb creatures confirmed by exāples 5. Sence is memory The organe of the sence common his place Many powers in the inward sences The organe of cogitation and his seate Example of this sences power The organe of memorie his place Of the brain in his kinds of diuersitie Two kindes of appetence in the sences Of the power Motiue Of greefes Foure principall affections 1. Ioy. 2. Feare 3. Hope 4. Hate The opposites foure 1. Loue. 2. Greefe 3. Enuie 4. Iealosie Of anger the hurt it doth the braine Homers oppinion concerning anger Of feare and how it hurts the hart The hurt of greefe and sadnesse Of loue and how it helps the hart Of hate and his hurt Of Shame Of mercy Of Enuie Of Iealosie How a king ought to be iealous An affection more hurtful then the rest Of ioy and how it delighteth the hart Of affections pleasing to God What the contrary are The hurt of humane societie The organe of the power appetēte Galen concerning our affections Affections are not of the liuer nor the other parts Homers saying of the belly Cōcerning our loue to GOD. The degrees of the commaūdemēts in the first Table Of the first commaundement Of the second commandemēt Of the third commaundement Of the 4. commaundement The sum of the first Table well worthy to be regarded Of the second table Aristotle in his Pollitiques concerning the difference amongst mē S. Paules affirmation of lawes obedience What men are to bee honoured Two manner of gouernments the first cōpulsiue The second ciuill and obedient Pericles ruling of the Athenians Seuerall affections in the multitude Reason and iudgement giuen vs of God The first offence natures maine impedimēt The wil cōmaunder of the affections The application of the two gouernments in nature Of the dutie we owe to our Parents exampled Of the other commaundemēts following The reason why lawes penalties were instituted Why the deuision of possessions was thought behouefull Cōcerning theft The reason of iustice in our contractions Without truth no societie can be obserued Natures cōseruation of herselfe our iniury to her and our selues The lawe agreeing with nature and in what maner The lawes them selues the voice of nature by their causes Two kindes of mouing in the hart first by the pulse The hart mooueth likewise by contrarietie of humours seuerally by each one of them Of the efficient causes inwardly outwardly of the harts moouing Of the powers of nature answerable to the harts affections their difference Of the hart in greefe sadnes and the bloods office in seruice then Of the hart in ioy anger how the blood works then Of mellanchollie and chollericke men their conditions Of sanguine men Of phlegmatick mē Of the soules societie with the body answerable to the humours Of the proper causes of our affections and whence they receiue their originall Aristotles oppinion of good people good affections Platos iudgment of anger Our good affections are diuinely inspired Aristotles saying of anger in a vertuous man The corruption of nature in vs the cause of euill motions Of the diuine affections in our Sauiour His zeale of his Fathers glory His heauines for Lazarus His loue to little chyldren His compassion of them in the desert The contrarietie of affections in Christians Infidells The wisedom of the Heathen Cōcerning concupiscence abyding in vs. Of the word Concupiscence and how it may be vnderstood Concupiscence an errour in the will The wills boldnesse in his owne pride Rom. 7 24 Rom. 7 25 The harts moouings ioyned with the will 〈…〉 of nature Of the contrary moouings of the hart will Mark 7 21 The hart signifies the will and vnderstanding Howe to come to the knowledge of our selues Of the motiue power carying the body from place to place and what are his organes The soule the cause of the bodies moouing Two kindes of mouing naturall and voluntarie and the power of eyther Of a commixed mouing partly natural partly voluntary Of the power intellectuall according to S. Augustines oppinion How action becoms appropriate to intellection How it differs frō the sensitiue power Of the obiect of intellection The offices of intellection The organs of intellection Our life is guided by our actions Aristotles deuision betweene the two vnderstandings actiue and passiue Actions and habitude the knowledges of the vnderstanding Of speculatiue practiue knowledge Of reason the wills cōiunction there-with The definition of the will The hurt of natures lack of her first condition The impediments or hinderances of our vnderstanding How Gods image becommeth mishapen in vs. What wee ought to desire of God in reparation of our wants defects Naturall arguments concerning the soules immortalitie 1. Of the afflictions of good people in this life 2. Of paines reserued for the wicked notwithstāding theyr felicitie in this life Platos reason concerning the soule The soule no way consisteth of the elements What nature can notwithstanding her corruption Of Gods great loue and kindnes to vs farre beyond others Mens carelesse regard of the soules immortality Gods instruction of the soules immortalitie from the originall of the world Gene. 4.7 The reason of wicked mens neglect of the soules immortalitie Gods delay of punishment agrauates the chastisemēt Gene 4 7 An especiall proofe of the life eternall Iude. 1 14. Infinite examples to cōfirme the immortalitie of the soule That our soules are spirits not to be ouercome by death Math 10.28 Luke 23 43 That the soule is to liue with Christ after death Of Paradise and what it signifieth The good theefes sermon on the Crosse One part of the world refused the benefit of Christes death figured in the bad theefe The condēnatiō of the wicked and assurance of the elects saluation in Iesus Christ When the vvhole church was silent the Apostles dumbe yet the good theefe preached the glory of God in his sonne Christ Iesus How much wee stand bounde to defend the glory of God against all Atheists misbeleeuers The soule is a liuing spirit after the bodies death and consisteth no way of the bodies temper Math 17 3. Philip 1 23 2. Cor 5 6 1 Pet 3 19 Luke 16 19 Math 22 32