their helping hand The woman likewise laboureth and helpeth as much as she is able and the childe falling downward with his head turned towardes the mouth of the wombe maketh way for all the rest of his bodie and so casteth it selfe foorth at whose issuing out the humour wherewithall it was before abundantly moistened helpeth very much by reason that both the childs body and the way also is thereby made more gliding and slippery Wherein wee haue a great argument of Gods prouidence to be obserued For the childs head being of a round fashiō his comming forth cannot be so hindred as we see it is when the child offreth it selfe crosse-wise or when the armes or legs come forwarde Besides all the rest of the members are greatly benefited hereby both because the way is alreadie made before them as also because themselues are thereby the better placed to preuent all impediments with which otherwise they might encounter For we see by experience what inconueniences fall out in childbirths in what dangers the mothers children are how often the death of the one or the other or of both ensueth when the child commeth otherwise then by this order which is most naturall most ordinary Wherefore women with child haue great occasiō offred to recommend themselues vnto God especially at that time For howsoeuer the child cōmeth we must then acknowledge the almighty hand of God his help assistāce both towards the mothers their children For let there be neuer so good concord and agreement in the ioynt-labour of the child of the mother of the womb yet the work being so difficult who wil not wonder that euer it could be borne Who would euer beleeue that a child should come forth or that it could be drawn out of the mothers belly without cleauing the same asunder in the midst or without the death of the one of them if not of both but that wee see the experience thereof daily before our eies Galen who made such an idol of nature confesseth that he knoweth not how the child can find any issue and passage out therfore wondreth at it very much Auicenna thinketh that there is an opening of some bones but he is deceiued for it cannot be so neither hath experience euer shewed the same Wherfore both Philosophers Physicions but especially Epicures Atheists must needs be driuen into an astonishment at this haue their mouthes stopped closed vp except they wil open them to giue glory to God to acknowledge and magnifie his great prouidence goodnes towards men singing with Dauid O God how precious are thy thoughts vnto me how great is the summe of them If I shoulde count them they are moe then the sand It was thou that didst draw me out of the wombe thou gauest me hope euen at my mothers breasts But wee haue here to note that there are many causes which hasten forward the child-birth but we speak here of thē that are most cōmon ordinary Children that are borne at the sixt moneth or sooner liue not as not hauing then their whole perfection They that are borne in the seuenth moneth may liue for then is the fruit perfect And yet they that are borne at the eight moneth commonly die and the reason is because the child stirreth very much in the seuēth moneth preparing it self for the birth So that if the child be of a strong nature it commeth thē into the light but if it be yet weake it cannot come forth but tarieth two moneths longer in the womb to gather new strength For it remoueth from the one side of the wombe to the other Therfore when the child after the seuenth moneth is presently borne in the eight it cannot liue For nature was weak in the first endeuour neither could it be to purpose before the matter receiueth motion after the criticall time with which name the Philosophers call the seuenth moneth Moreouer double motion weakneth the strength of the childe For it had remoued vnto the other side of the womb as is said presently after it came into the light but the nature of the child cannot sustaine two brunts one in the neck of another so that death followeth thereupon The Astrologians likewise allege these reasons why the seuenth moneth is critical namely either because the sunne is caried into a signe that is opposite to the signe of conception or els because euery planet answering his seueral moneth the eight moneth is giuen to Saturne who is an enemie to them that are borne Now for the end of this matter we wil consider two things in our generation birth which offer vnto vs great cause both of humilitie and of spiritual ioy First then we see how God would haue vs humbled in our generation by creating vs of a matter that is but slime and dung wherunto notwithstanding he hath giuen such an excellent and goodly forme to the end that his powerfull vertue wisdome iustice and kindnesse should bee so much the better manifested vnto vs and that in our selues so that we shal not need to seeke for testimonies thereof elsewhere So that as our beginning ought to take out of our heart all swelling and pride euen so the forme and beautie wherewithall God hath honoured this mire of which hee hath made men and the great graces which hee hath communicated with them especially in regarde of the soule which hee hath ioyned to the body ought to teache vs to acknowledge and to celebrate incessantly his prouidence and great goodnes towards vs. To conclude wee ought to consider the image and similitude we haue of our eternall natiuitie in this our mortal birth and that birth whereby we are borne vnto an immortal life as here on earth we are borne to enioy a life that is subiect to mortality For first as man is formed and fashioned in dark places in the belly of his mother that afterward he might come forth and enioy the light of the world so likewise being come hither he is after a manner so vpon the earth as if he were to be borne againe For this worlde is vnto him as his mothers wombe wherein the light is to him as darkenesse and as a very obscure night in comparison of that other diuine and eternall light in which he is to enioy a happie and an immortall life And therefore as the childe is prepared in the darkenesse of his mothers bellie that after hee may come foorth into the light of the world so are we prepared in this dim light that wee may attaine to that other diuine light which is farre greater and more excellent without comparison Againe when the time of birth approcheth the life and vigour of the wombe which is as it were the childs mother withereth and decayeth and the childe likewise is as if hee were dead in regard of that kinde of life which he enioyed in his mothers bellie For as he liueth
7. What the word 〈◊〉 importeth in the â—â—eation of the woman Genes 2. 22. The true ende and vse of knowing thâ— booke What the simple or similary parts of mans body are Of the bones of mans body Gods prouidence great in the creatioÌ„ of the bones A fit similitude Of the ligaments Of the gristles Of the sinews Of pannicles and â—ilaments Of the veineâ— Of the arteriâ— Of the flesh The bones most earthy of all the parts A double vse of Anatomy Esay 40. 6. Iob 14. 1 2. Foure principall parts of the body Of the midriffe Eccles. 12. 3. Psal. 6. 2. and 22. 14. isay 38. 13. Iob 21. 24. Esay 66. 14. Three parts of the legge Of the armes and handes The agreement and difference betweene the workes of God and the workes of man Psal 33. 9. rom 4 17. All handy workes ought to tend to common profite Of the Arte of Palmestrie Of the Palmestry of Christians The vse of the hand The properties of the nayles Of the three partes of the whole arme Three parts of the hand Of the backe-bone Eccles. 12. 6. Of the holy bone Of the marow of the chine Eccles. 12. Of the skinne of the braine called the golden Ewer Of the ribbes The keyes of the throate Of the workemanship of the ribbes and of other bones How many false ribbes there are 2. Sam. 2. 23. 3. 27. Psal 139. 14. Why the belly is not enuironed with bones Of the Share bone or taylâ—bone Of the buttocke bones Of the marow Iob 21. 24. Nucha Of the bones of the head Of the necke and vse thereof Of the flesh Of the muscles What voluntary motion is A comparison betwixt the body and a chariot The differences of flesh Diuers vses of the flesh Two kindes of Kernels in the bodie The least part in man full of admiration and very profitable Of the pappes of their situation and vse The difference betweene the care of men and beasts ouer their litle ones A good lesson for children Of the forme of the pappes Psal. 8. 2. How children â—resed in their mothers belly How and whereof milke is made How the milke is wrought and whited Whereof womans milke is made How and where an infant receiueth breath and foode in the wombe A similitude The vses of fatte in the body Three skinnes of the body The first skinne hath no feeling noâ— blood Of membranâ—â— and tunicles Of the haires Good lessons for the gray headed Eccles 12. 5. Prou. 20. 29. Leuit. 19 32. Of the beard Esay 15. 2. 2. Sam. 10. 4. Of womens haire 1. Cor. 11. 5 6. Vers. 1â— 14 15 The schoole of Nature is the schoole of God Wherein true 〈◊〉 consisteth Of the beautie that is in the face A good instruction for euery one Fiue corporall senses Foure things required in bodily senses Of the sense of touching No body can live without some sense of touching Some members of the body absolutely necâ—â—â—tie to life A prouerbe An other point of Gods 〈◊〉 The hands sometimes stand in stâ—ade of the tongue and cares The opinion of the Stoics and Academics In Phad in 〈◊〉 14. de â—rapâ—â— Euang. c. â— Of the eyes and of their vse The eyes draw neerest to the nature of the soule Sight is our first mistresse Oâ— spirituall eyes spirituall light 〈◊〉 the light 〈◊〉 1. Tim. 6. 16. The difference betwixt the sight of men and of beasts Of colours and of their nature varietie and vse All compound colours made of blacke and white mingled Nothing seene but by colour Of the matter and humours of the eyes Of the Christalline humour How the humorâ— are placed How Gods prouidence appeareth in the eyes Of the tunicles and skinnes of the eyes Fiue tunicles A testimonie of Gods prouideÌ„ce Of the forme of the eye Of the muscles of the eyes Of the visuall sinewes The vse of the kernels neere the eyes Of the cyclids of their haires The vse of the eyebrowes Against the priâ—â— of women Psal 94. 9. Of the proportioÌ„ betweene the heauens and the bead Eccles. 12. 3. The eyes drawe neerest to the nature of fire Psal. 123. 1. Matth. 6. 22. 23. The agreement betweene the eies of the soule and those of the body Iohn 9. 6. The situation of the cares Of their making Of their forme The cares of men and apes only are without mouing Of their vse Of the place of hearing Three small bones in the eares Of two skinnes within the eares What profite and pleasure is receiued by the eares Eccles. 12. 4. How doctrine is learned The benefite of Lectures Prou. 1. 5 6. How hearing is framed in the eares 1. Cor. 15. 33. Esay 6. 9 10. Three vses of the tongue The instruments of the voyce The vse of the wesel of the throte Fiue instruments requisite to leaâ—â—e the voyce into speech Of the dignitie of speech Ecclus. 17. 5 6. 〈◊〉 sermon Two sortes of speech in man The degrees by which we come to â—â—eech What voyce is Speach representeth all the partes of the soule Who is to be accompted eloquent Hebr. 1. 3. Of the image of the heauenly word in the speach of man There must be an harmony betwixt the heart and the tongue Of the nature of the lungs Why the heart and speach must agree together Iob 33. 1 2 3. Iam. 4. 11. psal 12. 2. Matt. 12. 34 35. luk 6. 45. Prouer. 6. 21 23 24. Prouer. 12. 13. Prouer. 29. 11. Of the pipes and instruments of the voyce Of the wind pipe From whence proceedeth the change of voice in sickenes Eccles 12. 4. The Anatomists call it Laâ—inx How the voyce is made great or small A testimony of the prouidence of God Faire Organs within euery man The praise of eloquence The description of the tongue Of spittle and the profite thereof Our speach ought to be vpright The profit of speach Gene. 11. 7. Actes 2. 3 4. A miracle of letters The benefit of letters The difference betweene voyce and speech The vses of GraÌ„mer Logicke and Rhetorike We caÌ„not speake wisely without the knowledge of God and his worde Why the tongue is placed neere the braine 1. Cor. 14 2 14 15. The mistresse of the tongue Iames 3. 6. Why the tongue is so fashioned and fenced on euery side One member may seâ—ue for many offices Why the mouth is the fittest place for the tongue The officer of the tongue Of the mill of mans body Eccles. 12. 3 4. Of the kitchin of the body God ministreth food to all creatures Of teeth and of theirs diuers kindes The tongue like to a baker Of the Gullet or Weâ—â—â—â—d Of the Epiglt or litle tongue Good lessions for euery one What the palat is Iob 12. 11. 34. 3. Of the prouideÌ„ce of God in the varietie of tastes The sence of taste necessary for Physicions Another vse of the spittle How the senses agree with the elements Of heate and humiditie the preseruers of life A comparison betweene
first creatures which he created of nothing in the beginning For he created vs all in Adam and Eue and shut vs vp as it were in a store-house or in a spring or fountaine or as in one stocke of mankinde out of which hee produceth men continually Wherefore wee ought diligently to consider of this woorke of GOD and of this vertue which hee hath giuen to Nature by his worde and blessing to ingender like and to encrease the whole race and kinde thereof For this cause as it is the office of Nature in the beginning to nourish bodies and then to cause them to encrease and augment so in the ende it is her duetie to preserue the seuerall kindes of things as long as shee may by Generation of the like Whereby it appeareth that Generation is a worke of liuing creatures after they are come to their growth and vigour as wee see the like also in plants themselues For in the beginning of the Spring al their vertue is in the root from thence it commeth after into the boughes leaues next into the floure fruit and lastly into the seed which being sowen another plant is brought forth like vnto the first Wherfore wee may say that the Generatiue vertue is a power in liuing creatures that engendreth his like being ordained for the preseruatiō of the same kind So that wee must diligently meditate and often set before our eyes this goodly order of nature according whereunto the nourishing facultie is first giuen to the soule for the preseruation of euery particular Next the power to cause it to grow and to augment to a iust sufficient greatnesse and lastly the generatiue vertue whereby the kind is preserued For albeit the order that is throughout the whole course of nature bee an euident testimony that neither the worlde nor any thing therein standeth vpon chance or fortune yet among others this is most singular and excellent in that the same kinds of al things abide continually that euerie one begetteth multiplieth his like without any maner of confusion amongst them which could not be eschewed if so be that creatures were bredde and borne at aduenture without the counsel and prouidence of their Creator of him that wrought such a worke Nowe wee are to vnderstand that the seede is a body that hath in it selfe a vegetatiue soule which body in Generation is turned into an other like to that from which it is taken and because nourishing growing and engendering are the effectes of foode and sustenance they are contained vnder the name of a vegetatiue soule which is a facultie and power that not onely conuerteth foode into the substaunce of the liuing bodie for the good thereof and by that conuersion augmenteth that it may attaine to a conuenient bignesse but also engendereth an other body of the same forme and kinde And therefore after that this vegetatiue power hath doone that duetie which it ought to perfourme about the growth of the liuing body then hath it time and meanes enough to gather together into a small roome many of those qualities that keepe the soule in the administration of the bodie out of which it can soone drawe and engender a like kinde so farre foorth as the qualities of the matter will be able to beare For when they are repugnant to the qualities meete for that kinde whatsoeuer commeth thereof degenerateth as we see it in the earth when in steade of wheate whereof it receiued the seede it bringeth foorth darnell or some other hearbs of an other nature and as wee see it also in monsters that are borne both of women and of other liuing creatures For there are in many countries namely in Sicilia and in the kingdome of Naples and in Flaunders as many Authours worthy of credite haue testified women in whom haue beene bredde oftentimes sundry kindes of beastes in steade of children and sometimes together with the childe either liuing or dead Which thing commeth to passe in such women as abound with euill humours that are putrified and corrupted either by reason of the ayre or of badde meate or of excesse in eating as in such bodies wherein wormes and such other filthinesse breedeth The Astrologians referre this vnto constellations as they doe all other things I leaue the secret iudgements and punishments of GOD whereby such things may come to passe neuerthelesse these things ought to admonish women to pray vnto God to recommend themselues to him and to be sober The moone calfes in the womb which fall out often proceed also of the like causes In like maner it falleth out oftentimes that the kinde degenerateth through corruption of the seede But to go on forward with our matter of the Generation of liuing creatures and namely of man wee must knowe that forasmuch as the male hath naturally more heate in him then the female hee is also by nature the chiefest in Generation For this cause when the holie Scriptures speake of mankinde it is ordinarilie comprehended vnder the name of man And when mention is made of his generation they speake as though all proceeded onely from man as when Malachie speaking of his creation sayeth Did not hee make one and wherefore one because hee sought a godly seede And Saint Paul He hath made saith hee of one blood all mankind Neuerthelesse GOD hath put in nature such a temperature betweene the male and the female that if both their natures were altogether alike there could be no Generation For it consisteth in force and in infirmity But the wisdome of God hath so wel prouided as that it knoweth how to draw strength out of weaknes so that the one can do nothing without the other in generation because he hath so willed and ordained it Nowe I leaue to thee AMANA to discourse vnto vs more particularly of such things as are most worthy to be noted in this maruailous worke of God and of the principall cause why he hath giuen to man the Generatiue power Of the powers of the Generatiue vertue and of their offices of the principall cause why God gaue to man the power of Generation in what sense the reines are taken for the seate of Generation how we ought rightly to consider of the generation of man Chap. 70. AMANA As noueltie causeth a man through the errour of iudgement to thinke that rare things are greater and more woorthie of admiration so most men imagine those matters to bee small and not worthy to be wondered at which fall out daily before their eyes But ignorance is the cause of both these effectes For as a man admireth that which hee neuer knewe coulde be perfourmed so hee maketh no reckoning of that thing which he vsually beholdeth because hee hath alwayes beene ignorant of the secrets of nature or rather of his Author and Creator who appeareth woonderfull in the least of his woorkes euen in the very Ant or Pismire This selfe same ignorance is
that nothing is so secrete in nature which they knowe not and whereof they are not able to shewe the causes and reasons But experience sheweth vnto vs daily how farre short they are of that which they thinke and in what ignorance the best learned are wrapped at this day For how many things are daily manifested vnto them which the greatest searchers of nature that euer haue beene were ignorant of vnto whome notwithstanding they that nowe liue are but disciples And how many things doe continually come to passe into which the chiefest sharpest sighted and most expert haue no sight at all or very small And among them that suppose they haue good knowledge howe are they deceiued oftentimes Howe many are doubtfull in many thinges whereof they haue but small coniectures whereupon they gesse at all aduenture and as they imagine We may easily iudge hereof by this that continually one reprehendeth correcteth another and that the later writers condemne sundry things in the former But not to seeke afarre off for examples we may see them daily in the science of the Anatomie of mens bodies For there was neuer yet Physicion or Anatomist either olde or newe that attayned to perfect knowledge and coulde render a reason of euerie thing that is but in one bodie notwithstanding that they are continually conuersant in that matter Therefore to leaue vnto God that secrete which is hidden from our vnderstanding let vs consider of that which wee may knowe touching the forme of a childe in the wombe If wee looke narrowely into that order that nature followeth in the framing of man who is the little worlde wee shall finde it like to that which the Authour of nature obserued in the creation of the worlde which Moses calleth the generations of the heauens and of the earth For in the beginning the earth was without forme and voyd and couered with a great gulph of waters so that the earth and waters and matter of all the elements and of all creatures created afterwardes were mingled and confounded together in this great heape Vnto this the Almightie afterwards added a forme and created so manie goodly creatures and of so diuers natures and kindes as are to bee seene in the whole worlde which hee hath adorned with them and endued with so great beautie that it hath receiued the name of that which is as much as Ornament or Order of things well disposed After the same manner doeth nature or rather God by nature woorke in the creation and generation of men For the seede of which they are formed and which is the matter prepared disposed and tempered by the same prouidence of God for the worke he hath in hand receiueth not fashion presently vpon the conception but remaineth for a time without any figure or lineaments or proportion and shewe of a humane body or of any member thereof The naturall Philosophers and Physicions who haue searched most carefully into this woorke and haue had greatest experience they say that there are certaine membranes and skinnes that are wrapped round about the infant in the wombe which some commonly call the Matrix others call the Mother and that within these skinnes which are three in number as some Anatomistes say others but two as it were within certaine bandes the fruite is preserued vntill the birth Wherein wee are to acknowledge the prouidence of GOD who hath so disposed of nature that euen from our mothers wombe shee is in steade of a mother to vs folding vs vp within bandes before shee that hath conceiued vs can perfourme the same But let vs proceede on with our matter so farre foorth as wee haue learned of the fashion of the childe in the discourse of Philosophers and Physicions They say then that after the wombe hath receaued the seedes ioyned together of both which the childe is to bee framed it commeth to passe that the heate of the Matrix warmeth all this matter as it were in a litle fornace and so rayseth a skinne ouer it which beeing as it were rosted by little and little waxeth crustie and harde rounde about the seede This causeth the whole matter to resemble an egge by reason that this skinne compasseth about the seede which boyleth inwardly through the abundance of naturall spirites that are within it This is that skinne which is commonly called the Secundine or After-burthen beeing ioyned on euerie side to the wombe by reason of a great number of Orifices veynes and arteries reaching thereunto to the ende that by them the blood spirites and nourishment shoulde bee conuayed to the infant For as the whole wombe imbraceth the seede so likewise it heateth and nourisheth the same Therefore this skinne that serueth in steade of little bandes hath two vses the first is to take fast holde of the wombe the other to serue for the nourishment of the burthen and of the childe For this cause there are two veynes and two arteries in it besides a passage in the middest which are as it were the rootes of the burthen and make the Nauill This woorke with other circumstances belonging thereunto which wee omitte for breuitie sake is brought to passe the first sixe dayes of the conception After this skinne they that make three speake of a seconde skinne that is in the middest which they saye was created to receiue the vrine of the childe which in the former monethes is voyded by the Nauill and in the latter moneths by the ordinarie passage This voyding place is ordayned to this ende that the vrine might not frette and rent in sunder the tender skinne of the infant who is therefore couered with a thirde skinne next to the other and that is very tender So that the vrine toucheth not the infant but is voyded by the middle way as I haue alreadie declared Thus you see the beginning of the conception before the burthen bee wholly formed like to an infant Whereunto that saying of the Prophet hath relation Thine eyes sayeth hee did see mee when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Then hee compareth the secrete partes seruing for generation especially the bellie and wombe of the woman vnto the earth and to an obscure secrete and hidde place euen to deepe and darke caues in the ground For as the earth hauing receiued the seede in which is the vigour keepeth cherisheth increaseth the same euen so fareth it with the wombe and with the mother On the other side as these parts are lowest in regard of the trunke of the body and of all the receptacles and vessels thereof so are they very secret and hidden and as it were in the midst and center of the body if the whole be considered together namely the trunke with both endes thereof For this cause the worke that is there wrought by God is so much the more marueilous because euen in
are themselues or what they haue receaued of God except they bee brought backe to that first dust and earth out of which they are taken euen to their first creation and generation Therefore the holy spirite doeth esteeme it a thing not vnworthy his diuine maiestie often to instruct and to admonish vs by his worde and that so plainely and familiarly as no man be hee neuer so skilfull or so ignorant but he may greatly profit in this schoole at leastwise be made altogether inexcusable if he learne not that which the spirit doeth there teach him For concerning them that are most ignorant he speaketh very plainly to be vnderstood of them propounding that vnto them whereof they cannot be ignorant although they woulde at leastwise which they cannot easily know And as for the skilfuller sort who by their knowledge are able to vnderstand more then others they are so much the more guiltie if they will not giue credite to the woorkes of God as they are propounded vnto vs in the holy scriptures For what idole of nature soeuer they frame to themselues yet must they alwayes come to this first beginning of man which is clean contrary to the reason of humane sense and vnderstanding and so giue glory vnto God otherwise the fruite of all their studie will bee nothing els but confusion and ignorance Now the more we consider of the daily generation of men the more like we shall find it in all admiration to their first originall and creation For who coulde euer I say not beleeue but onely thinke or imagine that out of pressed milk and cruds as it were such as the beginning of man seemeth to bee there could proceede any liuing creature at all especially such an image of God as man is And yet we see this daily come to passe Now from whence commeth this milke Wee cannot for shame speake it without blushing So that if the worke and prouidence of God bee woonderfull in the conception and fashioning of man and in the life and preseruation he affoordeth him in his Mothers belly as wee haue shewed heeretofore surely it is no lesse admirable in his natiuitie and birth as we may now vnderstand Wee haue already heard howe by the faculties and powers of the soule and generatiue vertue thereof the seede is retained and preserued and how the child is formed thereof in the wombe Now all this while it is nourished by blood which is drawne vnto it by the veins of the nauill ordained to that end and therfore also the issue of this blood commonly ceasseth in women with childe as that which is then diuided into three partes For the childe draweth the purest thereof to it selfe and is therewithal nourished Secondly the wombe by veins leading directly to the breasts sendeth that part which is lesse pure wherof the milk is prepared that feedeth the child after it is borne The third part which is the worst staieth still in the wombe and so soone as the child is borne it issueth forth also This foode which the childe receiueth thus in the wombe caused Galen to allege an ancient sentence out of Athenaeus saying That the childe receiueth more from the mother then from the father euen as the plants draw more from the earth then they doe from the husbandman For this menstrual blood first encreaseth the seede and after serueth towardes the growth of the members by ministring food vnto them And for this cause this Authour teacheth that naturally the loue of the children is very great towardes their Mothers and so of the Mothers towardes their children as also in respect of the exceeding great mixture of their substaunce But when the childe is nowe encreased and growne so great and strong that he is well able to moue himselfe and to receiue his foode at the mouth as he is waxen greater so he must haue more store of nourishment then he is able to draw in at the nauil Likewise forasmuch as naturall heate is more augmented he had neede of the more aire and to receiue it in by respiration and breathing so farre foorth as is necessary for his refreshing Whereupon the childe stirreth and moueth with greater strength and violence so that it breaketh the skinnes bands wherein it was wrapped and some veines also and so maketh an issue and way for it self as that which cannot any longer be kept in the wombe Now when the child feeleth that aire entring in which it desireth and seeketh for the reason before alleadged it mooueth it selfe towardes the mouth of the wombe which is the most naturall and easie way of birth by reason that it is borne with the head forwarde Nowe so soone as it is come into the light it cryeth as if it did prognosticate and foretell of the miseries of that life into which it is entered The Philosophers and Phisitions referre the cause of this weeping to that motion which driueth it to the birth as also to those handlings and touchings wherewith it is receiued which cannot bee without some sense of griefe conceiued by this litle tender bodie Which body so long as it is in the wombe is bowed round as it were in a lumpe so that the heeles of it ioyne to the buttockes and the handes lay fast holde of the knees towards which it doeth bow downe the head so lowe that the eyes are ioyned to the thumbes as if they were fastened to them and the nose is thrust down betweene the knees Now when it hath attained to the ninth moneth so that it may no longer tarie there for the reasons before mentioned it turneth it selfe in the womb first with the head downeward and stretching out the legges and other members vpward Then when the houre of child-birth approcheth the babe by kicking and turning it selfe more violently maketh many ruptures by litle and litle so that the skinnes wherein both the Vrine and the sweate are contained bursting asunder whole streames gush out which shew that the birth is hard at hand For presently vpon the renting and breach of the After-burthen through the violence of the childe because there is nothing els that holdeth it vp the babe falleth downe euen as an apple or a peare falleth from the tree when it is ripe And as the childe doeth his best to come foorth at that time which God hath prescribed vnto it so the wombe and the mother of the child doe their partes as much as lieth in them to performe by the prouidence of God who hath prouided accordingly For during the space of those nine monethes wherein the childe is contained in the wombe it is shut vp and embraceth the burthen as close as it may And when the time of birth commeth the wombe doeth not onely open it selfe by litle and litle but all the top of it doeth gather it selfe as close together as it can and so thrust the babe towards the mouth of it wherunto also the neighbour parts lend
rehearse manie moe vses if we woulde speake more particularly of this matter whereof wee meane to speake but generally as also of all the rest that concerne the anatomie of the bodie according to that ende which wee propounded to our selues in the entrie of our speeches namely to open a gappe onely to the consideration first of the matter whereof mans bodie is compounded and of the diuersitie thereof then of that forme which God hath giuen vnto it and lastly of the profit and vse of both to the ende wee might dayly learne the better to knowe the great power skill wisedome goodnesse and prouidence of him that hath created and disposed all things in so good order But as touching that which we spake of the pappes and of their substance wee haue yet to consider of two poynts well worthie the noting concerning the place where God hath seated them First they are there placed where they serue to shroude and to defend the noblest and most necessarie partes for life that are in the breast namely the heart and the lungs For they are set before them to countergard and keepe them both from ouer great heate and from excessiue colde and from many other inconueniences And as they serue for the heate of the heart so their owne heate is increased by reason they are so neere the heart whereby the milke that is ingendred in them is the better baked So that wee see that although GOD hath not giuen men pappes for the generation of milke and nourishing of children as women haue neuerthelesse they are not without profite and vse in them as wee haue hearde Whereunto also wee may adde the beautifying of that part of the bodie where they are placed especially in women Againe could they possibly be set in any place that were more fit and more easie both for Mothers and Nurses and for the children to whome they giue sucke and nourishment For if the mother bee disposed to giue her childe sucke shee hath this commoditie to sitte downe if she will to holde it in her bosome and vpon her knees and likewise to imbrace it in her armes whether she sit lye downe or stande also shee may carie it vp and downe whither shee please euen whilest shee giueth it sucke and feedeth it This commoditie is not graunted to the females of beastes when they giue sucke and nourish their little ones with their teates Wherein wee haue to marke one notable difference which GOD hath put betweene men and beastes For beastes haue no other care of their yong ones but onely to nourish their bodies with foode vntill they bee able to feede and gouerne themselues afterward both syre and damme and little ones forget one another taking no more knowledge eche of other nor louing one another more then other beastes of their kinde But amongst men both the father and the mother are caried with an affection towardes their little children which is the cause why they forget them not as beastes doe And as they loue their children so are they loued of them insomuch that there is a mutuall loue proceeding from that naturall affection which they beare one towardes another On the other side this loue causeth parents to let their children haue instruction that they may bee wise and vertuous And therefore it is not without good cause that womens pappes are placed in the breast namely to the ende they shoulde bee vnto them as signes and testimonies of the affection of the heart and of that loue which they ought to beare towardes their children whereof they ought to make them partakers aswell as of the milke of their breastes and as if they gaue vnto them their heart as they giue them their blood turned into milke Likewise children are by the selfe-same meanes to bee admonished of that mutuall affection and loue which they ought to carie towards their mothers as if they had sucked it out of their breasts and from their heart together with their milke that they may returne the like vnto them againe Wherefore mothers and children haue a wise mistres in nature and in the prouidence of God that appeareth therein if they knew how to followe it well Againe for this cause mothers ought to take greater delight in nourishing their owne children then in committing them to the handes of strangers and hyred Nurses For out of doubt the mutuall affection and loue of eche to other woulde greatly increase thereby Nowe hauing spoken of the place which God hath assigned to the pappes let vs consider his prouidence in their forme which is such that fayrer and more fitte for that office of theirs coulde not bee deuised For wee see howe they hang there in the breast of the mother and Nurse as it were two bottles hauing nipples and holes made fit for the infants mouth that hee might take holde of them and drawe and sucke the milke that is within the dugges which are filled presently after the child is borne so that hee is no sooner come into the worlde but hee hath such foode and nourishment readie drest as is meete for him For albeit the infant bringeth his teeth with him from his mothers wombe yet because they are hidde within the gummes and are not yet come foorth hee must haue such meate as needeth no chewing but may bee sucked which GOD hath prouided for him Wherein wee haue a woonderfull testimonie of the care hee hath ouer vs and what kinde of Father and cherisher hee is For this cause Dauid had good reason to say Out of the mouth of babes and suckelings hast thou ordeyned strength because of thine enemies For if one consider the prouidence of God which dayly sheweth it selfe ouer children onely there is no Atheist Epicure or other enemie of God so great which shall not bee confounded conuinced and constrayned will hee nill hee to giue glorie to GOD. For before children can speake euen from their mothers breastes they shewe foorth and preache the prouidence of God in prouiding milke for them But wee shall finde it a matter of greater admiration if wee consider not onely in what manner they are nourished presently after their birth but also howe they are nourished in their mothers wombe For there they are not sustayned by the mouth nor with milke as they are after their byrth but with their mothers owne blood receiued by the Nauill which is in the middest of the bodie But God hath made such an agreement betweene the wombe in which the little childe is nourished in his mothers belly and betwixt her breasts that that blood wherewith the Infant was feede before it was borne presently after the birth ascendeth into her pappes in which by reason of the aboade it maketh there it becommeth white and is so well heated and prepared that it hath as conuenient and pleasant a taste as can be put into the infants mouth And as for the substance of the milke there cannot be any
that is more fitte to nourish it or more naturall feeing it is the accustomed and vsuall sustenaunce neither is there any difference but only in that it is otherwise coloured being somewhat changed in taste sauour as also in this that the infant receiueth it by another passage then it did before Wherefore it is needfull that it should haue a conuenient and pleasaunt taste for the mouth that receiueth it as also it is very requisite that it should bee of that colour which it receiueth in the pappes For it woulde bee strange to see the infant draw blood from his mothers breast to haue his throate full of it and his mouth bloodie All these things shewe well that the Prophets had good cause to say that the mouthes of litle infants preach the prayses of Gods prouidence and confounde his enemies For when that foode which God giueth to nourish them in their mothers wombe can feede them no more there it hath pipes whereby to retire to that place in which it may performe the â—ame duetie and that so fitly that if that blood which is turned into milke did descend as it ascendeth by veynes which passe from the wombe to the breastes the prouidence of GOD would not so manifestly appeare as it doeth And therefore we see by experience that so long as the childe is nourished in his mothers wombe there is no milke in the breasts but after it is borne the blood that ranne euen vnto the wombe ascendeth vpward by veynes making a good long iourney before it come to the breastes For these veynes reach vp hard to the throate on euery side insomuch that the blood which they carie to the pappes ascendeth aboue the breasts and then descendeth into them to this ende that through the length of time wherein it abideth in the veynes it might haue more leasure to bee the better wrought and to bee turned into milke and into that white colour which it receiueth And the milke is made the whiter not onely through the aboad which it maketh in the breasts but also by the meanes of that kernelly flesh whereof they are compounded For it is of a whitish colour that it might giue the same colour to the milke whereof the pappes are the vessels So that heere wee may the better knowe as wee touched before why GOD by his prouidence made the breastes of that matter and colour whereof they consist Nowe wee haue further to note another poynt wherein God hath very well prouided for the comfort of women as it were a recompence for the paines and trauaile which they haue both in the bearing and bringing vp of their children namely that whilest a woman is withchilde and giueth sucke to her infant shee hath not her monethly and vsuall purgations because her supersluous blood and that which at other times is an excrement and must be voyded is not then any longer a superfluous excrement if she be not otherwise euil affected in body by sickenes but is turned into the foode of the child whether she beareth it in her belly or giueth it sucke with her breasts Wherein wee see a maruailous worke of God For it is all one as if hee turned poison or venim into good meate and nourishment yea into most deintie foode for the vse of such a delicate mouth and tender nature as an infant hath that is newly borne Further also we will note heere that so long as the infant is in his mothers belly it is nourished more like to a plant then to those liuing creatures which receiue their food by their throat And yet after he is borne he knoweth wel wherefore his mouth sâ—rueth before euer he vsed it without any other Master or Mistresse to teach him this skill them the prouidence of God which sheweth it selfe also in other creatures in the like case but not in such euident and excellent manner We may say the like of the breath which the infant receiueth not in 〈◊〉 mothers wombe by his mouth no more then the meate wherewith hee is fedde nor yet by the nosethrilles which are more specially giuen to the body for that purpose but by the nauill which is appointed to be the pipe to conuey both vnto him before he be borne But the discourse of this matter will fall out more fitly heereafter to be handled at large when wee shall speake of the naturall and internall powers of the soule Wherefore it is time to finish the couering of our building and so make an end of the speaches of this dayes worke Therefore it belongeth to thee ACHITOR to couer it with skinne and haire vnlesse you thinke good first to tell vs something of the fat that is found within the skinne Of the fatte and skinnes of mans body and of their vse of the haires thereof Chap. 8. ACHITOB. Hitherto our intent hath beene after speach had of mans creation first to erect vp his tabernacle as it were a dâ—ie Anatomy which is a body consisting onely of bones After wee clothed it with sinewes muscles ligaments flesh and kernelles which serue it for a garment or standeth in steade of morter or plaister for the walles of a building For in this edifice of mans body the bones occupy the place of stone which must afterward be committed to the Mason to cause them to keepe close together euery one in his place But yet we haue to white it ouer which is the last couering to make it fairer better polished and more perfect For if we consider it onelie as hitherto it hath beene set out vnto vs we shall see it but as it were a frame not polished nor made perfect without or as it were a bodie without a skinne which is not very pleasant to sight Therefore wee will now put on the last garment which couereth all the rest namely the skinne but first a word of the fatte which being within is of great force to preserue and keepe it I will not stay heere to declare how and by what meanes the fatte as also the kernels and paps are made of the blood because our principall scope is to shew the prouidence of God in the vse of all the parts of the body leauing to the Physicions that which appertaineth to their office touching the intire and perfect knowledge of the Anatomy of the body Seeing then wee are to speake of the fatte that is found in the body it serueth for the defence and preseruation of those partes that are couered therewith not onely against heate and cold and other thinges that come from without which might indammage those partes but also to keepe in naturall heate the longer by whose vertue concoction of meate commonl◠〈◊〉 led digestion is made in the body Likewise it is very profitable for those partes that are in greatest and most vsuall motion to supple and annoint them as well to make them more nimble and readie to mooue as to preserue them from drying and so consequently
sound to discerne the images of those things which hee representeth to their mindes from all Diabolicall illusions And surely no maruaile if wicked spirites so oftentimes deceiue men when as Iuglers haue so many waies to abuse them shewing them such strange sights that if they were not wrought by those kinde of men a great many woulde take them for miracles Yea although they be done after this manner yet wee wonder thereat being hardly able by the sharpnesse of our wits to attaine to the knowledge thereof so that many are perswaded that such things cannot be done without the power of the deuill But let vs returne to our matter This imaginatiue power of the soule hath moreouer such vertue that oftentimes the imagination printeth in the body the images of those things which it doeth vehemently thinke of and apprehend the experience whereof is very euident especially in the longings and imaginations of women with childe Many times also we see some that can hardly goe ouer a bridge without falling by reason of the apprehension of the danger which they haue conceiued in their fantasie and imagination But which is yet more strange it falleth out oftentimes that the fancies and imaginations of great bellied women are so vehement and violent that vpon the bodies of the children they goe withall they print the images and shapes of those things vpon which they haue fixed their fancies and vnto which by reason of their fancie they are most affectionated Wee see examples heereof a great many continually Neither is it altogether without reason which wee vse commonly to say that fancie breedes the fact which it imagineth For wee see many fall into those mishaps and inconueniences which they imprint in their fantasie and imagination Wee may also obserue heere howe wee are prouoked to yawne and gape when wee see others doe so and driuen into a desire of many things of which wee should not haue dreamed vnlesse wee had beene incited thereunto by the example of others or by some obiect presented to our senses and prouoking vs thereunto Yea this imaginatiue vertue can do much in beastes as among other things wee may see it in this that they desire rather to make water in a puddle or in a riuer or in some other water or vpon a dunghill or in a stable then else-where For the things that are offred to their senses soone mooue their fantasie and imagination which afterward stirreth them vp either in respect of the agreemēt that is betwixt those things namely water and vrine or because of their custome to doe such a thing in such a place which putteth them in minde and helpeth them to doe it more readily by reason of the imaginatiue vertue that is in them Nowe if imagination hath such vertue in beastes wee may iudge also what it is able to do in the minde of man which is a great deale more quicke and ready Therefore we ought to eschew all occasions of euill that may be presented to our senses to stirre vp our imagination and fantasie to wicked and dishonest things For one only wicked looke or one dishonest speach is sufficient to trouble our minds with diuers imaginations and fantasies Which as it is well knowne to the deuil so knoweth he also how to giue occasion and to offer the means of stirring all the stuffe in our fancies But we keep such bad watch in this respect that in steade of eschewing occasions of euil we seeke after them and where we should shut the doore against euill we set it wide open that it may enter more easily into vs. Wherein wee followe not the example of the Prophet who prayed vnto the Lorde saying Turne away mine eyes that they beholde no vanitie but wee rather take a contrary course to whet our selues forward to all beastlinesse Seeing therefore Imagination and Fantasie haue so little holde of themselues wee haue neede of an other facultie and vertue aboue that to be able to iudge of things imagined and perceiued by sense of which wee haue hitherto spoken and that is reason the discourse where of I reserre to thee AMANA as also of memorie which is the fift and last internall sense of the soule Of Reason and Memorie and of their seate nature and office of the agreement which all the senses both externall and internall haue one with another and of their vertues Chap. 26. AMANA They that haue curiously searched into the nature of beasts haue found in them especially in such as were most perfect as many externall and internal senses as are in man yea they perceiued that their braine and all the partes thereof did not differ much from that of men whether wee respect the substance or the fashion But all these excellent giftes of nature reach no farther in them then to the vses of this present life and the necessities thereof For they haue no reason giuen them to enquire after that which is good to the ende their will might followe and embrace the same Moreouer their Good consisteth only in corporall things belonging to the bodie which they easily knowe and discerne as standing in neede of no other reason or vnderstanding to make enquirie after it then of that bare knowledge and naturall inclination that is giuen them But the Good that belongeth to man is hidden in the soule and spirite For this cause hee must of necessitie enquire after it that hee may come to the knowledge thereof least he chuse euill in steade of good for want of knowledge of his proper and true Good and so be deceiued by the appearance of a false Good which is not so in trueth but in opinion onely and by errour whereby the greatest part of men are commonly beguiled preferring the supposed Goods of the body before the true goods of the soule and temporall things before eternall Therefore as our eyes stand in neede of light to keepe vs and to cause vs to see in darkenes so our soule and spirite hath neede of reason to guide it in the middest of errour and ignorance that it may discerne trueth from lying the true Good from the false and that which is profitable from the contraty This facultie and vertue of the soule so necessary in man and which is able to iudge of things imagined and perceiued by the other senses of which we haue spoken before to knowe whether they be good or bad and what is to be embraced or eschewed is called the Iudging or discoursing facultie namely Reason which is the principall part and vertue of the soule and beareth rule among all the other senses For this cause he hath his seate by good right assigned him in the midst of the braine as in the highest and safest fortresse of the whole frame of man to raigne amiddest all the other senses as Prince and Lord ouer them all For it is he that discourseth and iudgeth of trueth from falshoode that knoweth the agreement
alwayes Therefore wee may well say of a woman if shee bee a Mother it is very like that she loueth her childe because it is naturall But wee cannot conclude certainely that it is alwayes so seeing wee often see the contrarie There are also oftentimes many signes which haue such apparant significations that they seeme to signifie things vnto vs certainely enough wherein neuerthelesse we are deceiued as it falleth out often in our suspicions opinions which are not grounded vpon certaine and firme arguments and most euident reasons Wherefore the knowledge that wee may haue of such thinges cannot properly be called science but onely coniecture opinion probabilitie or likelihood because there is great shew of trueth but yet not very certaine Nowe albeeit the nature of thinges bee mutable yet if they alwayes keepe one and the same tenour and constancie which continueth alike alwayes to it selfe a man may haue a certayne knowledge of them and that is called science example whereof wee haue in celestiall bodies and in naturall thinges which alwayes keepe one and the selfe same order and nature both in the elements and in liuing creatures in plantes also and such like things For as for the heauens although they bee mutable creatures yet they haue alwayes certayne courses and motions which followe their accustomed order without ceassing In like manner we see that all these thinges mentioned euen nowe are distinguished in their kindes and haue their naturall meanes whereby they are mainteyned and preserued For it is naturall in man to beget man and by this meanes mankinde is preserued The same may be saide of other liuing creatures of plantes also and of such other things which neuer faile in keeping their order We haue this light in vs by nature Wherfore when I see a childe or a man I may alwayes say certainly that no painter hath painted and fashioned him in that sort and that it is none of his worke but that he was begotten and bred of a man and a woman that were his parents For God doeth not nowe create men and women as he created Adam and Eue in the beginning and as wee shewed in our first discourse but by the common order which he established at that time and in regard of which he instituted the holy estate of Mariage as we will intreate hereafter But if the question be concerning immutable perpetuall and supernaturall things we haue neede of another light that is greater and more agreeable to their nature which is giuen to men by diuine inspiration This light or knowledge is called Sapience or Wisedome For this cause Saint Paul writing to the Ephesians saith I cease not to giue thankes for you making mention of you in my prayers that the God of our Lorde Iesus Christ the father of glory might giue vnto you the spirite of wisedome and reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightened that yee may know what the hope is of his calling and what the riches of his glorious inheritance is in the Saintes Wee see here how the Apostle ioyneth together wisedome reuelation and illumination of the vnderstanding the authour of which hee maketh the spirite of God by whose reuelation and lightning we obtain true wisdome of which the wisedome of the world is not capable And therefore afterward he calleth this wisedome the knowledge that passeth all knowledge For although by our naturall light wee haue some obscure knowledge of God as we haue already touched it yet it cannot so farre lighten vs nor cause vs to ascend so high except God giue vs this also of which I spake euen now Therefore howe great soeuer the naturall light be which we haue yet if we follow it any thing farre we are presently cōpassed with darknes which proceedeth not of the things we are to know but from our owne mindes which being pressed with the heauy burden of our body are hindred and made more slowe or els it is because our minds are troubled as if some cloud troubled the sight of our eyes So that the more light is in our mind the greater knowledge we haue there and the lesse doubting If there be no light at all or so litle that it be no better then none at al then ignorance spreadeth it selfe as it were darknes in an obscure and troubled night insomuch that there is neyther science nor opinion nor likelihood nor doubting Heere of it is that we commonly say ignorant persons cast no perils Thus then as euery one hath more light in the minde hee beholdeth obscure things more clearely because his vnderstanding is better eyther by the benefite of nature or by study and exercise or by a speciall gift of God Others see nothing at all or very litle no not into those thinges that are very cleare manifest so that they are like to men compassed couered with darknes at Midday This befalleth thē either through the ignorance that is in their vnderstanding or by reason of their blockish slouthfulnes that neglecteth exercise or by the iust iudgement of God who because of their sinnes hath blinded their minds giuing thē ouer to Satan to blind them who vseth to shut vp the eyes of worldly carnal and vnfaithful men whom he hath in his power So that if there be any errour in the mindes of men if they approoue and follow after lying in stead of trueth and euill in place of goodnesse this commeth not from the naturall or supernaturall light that God hath giuen them nor of the knowledge they haue thereby how great or small soeuer it be but of the darknesse that is mingled amiddest this light which sinne hath made more dark and wholly ouerwhelmed and the Deuill dayly increaseth to the vttermost of his power because hee woulde gladly haue all light in vs as well naturall as supernaturall cleane extinguished and put out For as brightnesse breedeth not clouds and obscurity so science and knowledge doeth not bring forth ignoraunce and errour For contraries are not made one of another Wherefore that commeth to passe in the lightning of our vnderstandings which wee see to happen in the change of light in regarde of our eyes For according to that which is put betwixt so doeth the qualitie and vertue of the light chaunge in respect of our sight If it be a verie thicke bodie which the light cannot pearce through then is it wholly taken from vs and as it is more or lesse thicke or thinne and transparent so doe our eyes receiue more or lesse light In like manner the lightening of our vnderstanding is wonderfull variable because of the great diuersitie of thinges that are set before it in this life to hinder it sundrie wayes in some more in some lesse according to those obiectes that are offered to euerie one or as men procure to themselues From hence it is that there are so many diuers opinions
natures created by the Generatiue power and vertue that is in them and namely in man what Generation is and what the Generatiue power of the soule is what the seede is and how Generation proceedeth of strength and of infirmitie Chap. 69. ASER. When Salomon sayeth in the Psalme entituled with his name Except the Lorde builde the house they that build labour in vaine wee must not thinke that by the building whereof he speaketh hee vnderstandeth a frame of stone and wood to make a lodging and dwelling place of it but hee respecteth specially that building that consisteth of houses and families through the generation of children and their good education and instruction as himselfe sheweth plainely when by and by after hee sayeth in the same Psalme Beholde children are an inheritance from the Lorde and the fruit of the wombe a rewarde Whereby wee haue a sure testimony as in many other places of the Scripture that wee must acknowledge the Generation of children to come from God and not from nature and the fruitfulnesse and barrennesse both of men and women By our former speeches we may learn what was the creation of the the first man and first woman with the lawfull coniunction betwixt them by means whereof God would haue mankind preserued multiplied by good order and not by a brutish confusion such as is amongst the beasts Now it remaineth that folowing the order of our discourses we speake of generation whereby we shall know the vertue that God gaue for that purpose to our first parents when hee saide vnto them Bring foorth fruit and multiplie and fill the earth Which hath had such power and vertue that from thence haue issued all the men women and children that haue bene since the beginning of the world that are now and that shall be vnto the end thereof The like also proceeded from the blessing which God gaue not onely to al other liuing creatures but also to al herbs and plants For we haue already heard how after the liuing body is growen vp to his full vigor and strength it beginneth then by little and little to faile and to tend vnto death whereby in the end it falleth away altogether For according to that comparison and similitude which hath bene already propounded vnto vs of a lamp the flame whereof cannot be ioyned stil with the week except there be some cleauing moisture to knit the parts together so there is in a liuing body a certaine humiditie that holdeth of the nature of the aire which moisture is very good and is dispersed throughout the whole body hauing his propagation of the seede and ioyning together all the parts of the body This is commonly called the Radicall humour because it is as it were the roote of life and hath the celestial and quickening heate brought immediately and directly vnto it so that when this moisture is extinguished the heate also vanisheth and fadeth away And looke as the heate drinketh vp and consumeth by litle and litle this humidity so doth the heate it selfe diminish and languish away because his foode faileth that is in the moisture euen as the flame lesseneth and looseth his vigor as the oile or tallow or wax faileth in a lamp or in a candle And although this radicall humiditie be nourished by the ordinary food which the body daily receiueth neuerthelesse forasmuch as that nourishment which euery member receiueth is not so pure nor so fit nor so naturall as the radicall humour it selfe neither can wholy restore that which diminisheth and consumeth thereof it must needes bee that life shoulde faile in processe of time by reason that neither the vigour of the heate nor the purenesse of his nourishment continueth sound and entire For the same thing agreeth to this radicall humour which we see by experience in wine which so long as it is pure and in his naturall strength doeth easily turne a litle water into it owne nature so that it can not be perceiued that there is any water at all in it But if yee continue still powring in of water and mingling it therwith it will weaken by litle and litle and alwayes loose of his pure substance so that in the ende it will bee no better then water And thus the radicall humour and the naturall heate destroy one an other For the humour that is gotten by sustenaunce differeth much from the Radicall that was consumed by naturall heate Whereupon it followeth also that this naturall heate hath not so good and pure nourishment as before so that it must needes growe weaker and being thus weakened it hath lesse vertue to concoct well and to turne that humour into nourishment wherewith it ought to be maintained By this meanes it commeth to passe that the radicall humiditie naturall heate faile and perish both together Wereby wee may easily vnderstand why mens bodies abide not alwayes in their strength but faile and waxe old and so death followeth olde-age Wee haue already spoken somewhat before both of the length and shortnes of mans life and of naturall violent death but we will speake more fully of them hereafter God willing Nowe wee are to consider howe the prouidence of God hath prouided for this defect of nature through that vertue of Generation which by his blessing hee hath giuen vnto it and whereof I spake euen nowe to the ende that the whole race and seuerall-kindes of things created shoulde not perish Whereupon wee may well say that that nature which hath this vertue is no other thing then the blessing of God whereunto all honour is to be giuen For as GOD hath created all things by his mightie worde so by the selfe same worde hee hath created and placed in the first kindes of the creatures that hee hath created those seedes whereby hee woulde haue euery one preserued both in the whole and in his seuerall kinde And therefore as in blessing the earth after hee had created it and commaunding it to bring foorth herbs trees and plants with their fruits according to their kindes hee did therewithall endue it with vertue to doe so as it hath alwayes done so hitherto doeth so daily and will doe so to the end of the worlde euen so is it with that blessing which hee hath giuen to all the plants and to all liuing creatures and namely to man and woman and with that commaundement which he hath giuen them to growe to multiplie and to fill the earth Wherefore wee ought without ceasing to consider and to contemplate God the Creator in the generation of all things and principally in that of man as if we beheld him daily pursuing his worke of creation For although he worke now by other meanes then he did in the first creation of the whole frame yet he is no lesse nowe the Creator of all men and of all other creatures that grow daily in the world by generation then hee was of the first man and
that obscure place it receiueth the goodliest and most perfect forme that can be imagined And who will not bee abashed to consider that out of that slymie seede of man there shoulde come bones sinewes flesh skinne and such like things so diuers one from another But yet it is a farre greater marueile to see all this great diuersitie of matter to bee framed in so many sundrie members and of so many sundry formes and that with such excellent beautie so profitable and so fitte for those offices that are assigned vnto them as wee haue learned in our former discourses Nowe as God did not create all creatures in one day although he coulde well haue done it if it had so pleased him so doeth he in the generation of men For albeeit that the members are fashioned all at once so that not one of them is framed before another neuerthelesse because there is great varietie betwixt them both in respect of their dignitie and of their strength nature their mother doeth not set them forwarde all alike For in displaying her power generally towards all the partes of the bodie it commeth to passe that her worke and the figure giuen vnto it appeareth sooner or later in some members more then in others Hereof it is that the greatest and chiefest members appeare naturally before the rest albeit they are not the first that are fashioned So likewise all the members are not beautified and made perfect at the same time but some after others according as they haue heate and nourishment Nature therefore obserueth this order that the worthiest partes and such as haue in them the beginning of motion shew themselues first and then those members that are profitable and seruiceable to the former and are created for their cause And according to this order the highest partes are seene sooner then the lowest and those within before them without and they that receiue their substance from the seed before those that haue it from blood These also amongest them that are most excellent are first notwithstanding many times they haue their accomplishment and perfection after the other as it appeareth in the Nauill For although the heart liuer and braine beeing the chiefest partes of the bodie haue their beginning before that yet is it the first amongest them all that appeareth perfect Nowe then after the Nauil with his pipe or passage is formed and fashioned within the first sixe dayes the blood and spirite are next drawen by those veines and arteries whereof we spake euen now to be sent to the seede and mingled therewith that the principall members might be figured as the liuer the heart and the braine which begin first like to little bladders and so consequently the rest which are fashioned by litle and litle according as they receiue nourishment For the veines whereby the burthen is nourished may well be likened to small rootes whereby plants are cherished as also the burden it selfe may bee compared vnto plants in this point as we haue alreadie learned So that the seed receiuing this forme alreadie spoken of in the first sixe dayes during which time it is called by no other name then seede nine dayes after that the blood is drawne thither of which the liuer and the heart receiue their forme so that after twelue dayes added to the former a man may discerne the lineaments and proportion of these two members and also of the braine albeit they are not then altogether fashioned At this time the burthen is called Faetus of the Latines and Embryon of the Greekes which is as much in our language as Sprouting or Budding Next after this within the space of other eighteene daies all the other members are fashioned and distinguished So that about fiue and fourty dayes after the conception the members receiue their perfect fashion and then doeth the burthen beginne to liue not onely as plants liue but also as other liuing creatures For it hath sense feeling about the sixe and thirtieth day and from that time forward it is called an infant But as yet it is voyde of motion For by and by after it is formed it is very tender vntill that by vertue of the heate it waxeth more dry and firme which is by reason that the moysture wherby it is made so soft and tender consumeth away by litle and litle so that the nayles beginne to take roote at the fingers endes and the haires in the head Now after the childe is come to the thirde moneth if it bee a male or to the fourth if it bee a female it beginneth to stirre it selfe according to the testimonie of Hippocrates because then his bones are more firme and somewhat harder But this is not alwaies alike in all women with childe For there are some that alwayes feele it stirre about the two and fourtieth day others neuer feele the same vntill the middest of the time from the conception to the birth Yea in the same woman the same time and order is not alwayes obserued For according to the strength and good complexion of the child and the nature and disposition of the mother these things change and not onely because of the sexe Neuerthelesse it is most ordinary and vsuall for male children to moue within three moneths or thereabouts as likewise to bee borne at the ninth moneth whereas females are commonly somewhat slower both in stirring and also at their birth the reason whereof is this because male children are naturally a great deale more hote then females Galen attributeth the cause of the generation of sonnes to the strength and heate of the seede and saieth that they are caried on the right side of the wombe as the daughters on the left which is the colder side as being farthest remooued from the liuer He yeldeth also this reason why some children are more like the father and some the mother because of the greater strength of seede which they haue either from the one or from the other And when it commeth to passe that the wombe receiueth seede at two sundry passages which it hath then are twinnes engendred either at one conception or at twaine so that the later bee not long after the former according to the opinion of the Philosophers and namely of Aristotle who rehearseth many examples thereof in his seuenth booke of the historie of liuing creatures saying that a whore was deliuered of two children whereof the one was like the father and the other like the adulterer But nowe wee are to consider of the childe-birth which is as wonderfull a woorke of God in nature as any other It belongeth then to thee ACHITOB to ende this dayes worke by a discourse tending to this purpose Of Child-birth and the naturall causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitie represented vnto vs in our mortall birth Chap. 72. ACHITOB. Men are of that nature that they cannot acknowledge what they
the perfectest of them For they haue some kinde of discourse in that they can passe from one thing to another But all their iudgements are but of particular things neyther doe they ascend higher In like maner they know not things absent nor passe from thē to others whether it be from things absent to them that are present or from present things to those that are absent For they take or leaue incontinently those present and particular things which they know and make a stop there without any further discourse So that this intellectuall and reasonable power is proper to man onely and is the highest and most soueraigne vertue of the soule of man And although the internall senses are seruiceable vnto it as they are serued of the externall senses neuerthelesse it hath proper actions vertues and motions which it can and doeth exercise without the helpe of bodily instruments when it is separated from the bodie And euen while it is in the bodie it is sometime rauished as if it were altogether out of it as it hath often fallen out to holy men who haue beene rauished in spirite in the contemplation of celestiall and diuine things and that by the reuelation of the spirite of God insomuch that Saint Paul testifieth of himselfe that Hee was taken vp into the thirde heauen and into Paradise not knowing whether hee were in the bodie or out of the bodie but GOD hee knewe Wee will consider therefore in this chiefe and most soueraigne part of the soule two faculties and vertues namely the Vnderstanding and the Will For it beeing so that man is created to attayne to that soueraigne and eternall Good which God hath propounded vnto him therefore hath GOD giuen him the power and vertue to wishe for that Good to the ende hee might desire to applie and ioyne himselfe vnto it This power and vertue is called Will. But the soule cannot haue this appetite and desire if first it vnderstand or know not that Good which it ought to desire and followe after For this cause hath God giuen vnto it another power and vertue which wee call Vnderstanding And forasmuch as our spirite stayeth not alwayes in one thought but discourseth and goeth from one matter to another it had neede of a receptacle and storehouse wherein it may lay vp the first thoughtes when others come as if it placed them in a treasurie that they shoulde not bee lost but might bee founde out and called foorth when neede shoulde require But wee learned by our former speech that this office apperteyneth to memorie which is as it were the Rolles of a Chauncerie court in which the seales of images framed by the thought are imprinted and vpon which the vnderstanding doeth looke as often as it pleaseth And euen as it serueth to the other internall senses vnto which it succeedeth in order so also it serueth the Vnderstanding and Will Concerning the Vnderstanding if we consider it generally it comprehendeth the whole minde but beeing taken more specially we meane a certaine particular office thereof For it vnderstandeth the the thinges that come from without as we conceiue them then it laieth vp that which it hath vnderstoode in some little cofer by it selfe for a time out of which it may take them againe when neede requireth This repetition and taking againe which is as it were an inquiry and searching out is called Consideration from thence it commeth to recordation and remembraunce and so conferreth together the thinges it hath vnderstood and compareth them one with another which being done a discourse thereof is had with others after which discourse it determineth and iudgeth what is true and what false what good and what euill Then doeth the Will choose that which is good and refuseth the euill And as we come from the vnderstanding to the will by these degrees so we must ascend vp by the same steppes euen from the last to the first namely from Will to Vnderstanding For Will doeth not follow after or refuse any thing which the iudgement hath not first determined to be good or euill and the iudgement decreeth nothing before it hath taken aduise of reason and reason aduiseth not before she haue conferred the things one with another and throughly examined them Neither can this conferring bee without consideration nor consideration without requiring that of Memorie which was committed vnto it to keepe and the memorie will keepe nothing safe but that which it hath first knowne and vnderstood So that the reasonable soule hath all these things namely Vnderstanding Will and Memorie And vnder this facultie of vnderstanding there is simple and particuler intelligence after which Consideration followeth next Recordation then Conferring and discoursing after that next Iudgement and last of all Contemplation which is as it were the rest of the soule and spirite Nowe these things being so excellent and wonderfull and somewhat obscure withall deserue to bee discoursed of more at large and to be vttered more clearely And therefore before wee goe to any other matter wee shall doe well to consider of the diuersity that is found in the operations and discourses of the Vnderstanding according to that gift of light which is in it and what is the end of all discourses Prepare therefore thy selfe ASER to intreate of this matter Of the varietie and contrarietie that is founde in the opinions deliberations counsailes discourses and iudgements of men with the cause thereof and of the good order and end of all discourses Chap. 29. ASER. All things whatsoeuer can be rehearsed are either of this mutable and temporary nature or of the other which is immutable perpetuall and aboue that nature If the question be of the first either the varietie and change is such that no certaine rule or determination can be giuen or els there is a perpetuall tenour and constancie in them according to their inbred inclination through a stedfast and continuall order of nature which is alike in all according to their natures and kinds If the variety and change be very vncertaine there can no certain science and knowledge be had of them nor any determination set down so general but that there wil be alwaies some exception For touching the first sort we can haue no sure knowledge of things that are infinite and that haue infinite alterations And because particularities and particular things are infinite in regarde of our capacity there can no entire and certaine knowledge be had of them all in speciall As for generals howbeit they also are variable yet some rules may well bee giuen of them of which the arte followeth afterward and yet no such certaine rules but often it falleth out otherwise as we may see in many artes and in sundry experiences For although it bee ordinarie for women to loue their children yet there are some that murder them cruelly So that howsoeuer it bee very common to loue them yet it falleth not out so