SENECA the Philosopher reporteth ( gentle Reader ) that the looking glasse was first inuented to this end , that man might vse it as a meane to know himself the better by . Now besides that in a glasse wee may attaine to some kinde of knowledge of our selues when wee take a viewe of our owne countenance , and of the lineaments & proportion of our bodies outwardly , Socrates applied the same to a further vse for the instruction of manners . For as Apuleius writeth of him , he earnestly perswaded his Auditors to looke often into a glasse , and to beholde themselues therein , to this intent , that he which thought himselfe beautifull and faire , might take occasion thereby to auoyde all kinde of deformitie in maners and conuersation , whereby that beautie of his woulde be greatly blemished : and that whosoeuer perceiued by the glasse any defect of comelinesse in his countenance , might labour so much the more seriously by the helpe of vertue and inward graces of the mind to recompence the outward wants & imperfections of his body . In which respect this Booke may most fitly be resembled to a glasse , as that which affoordeth vnto vs both these vses in farre more excellent maner then can be performed by any looking glasse how rare and surpassing soeuer it be . For euen the best of that kind doth represent vnto our eyes only so much of the surface of our own bodies as is directly before it , but as for the hinder parts we take no view of them by a glasse , much lesse is it able to giue vs a sight of the internall members of our bodies , wherby we may attaine to any profitable knowledge of them . But if wee take a diligent view of this booke , and with the eies both of body and mind looke intentiuely vpon the same , it will in most euident maner represent vnto vs not only the outward members of mans body both before and behind & on euery side , but euen the most hidden and inward parts thereof , which otherwise before life haue left the body cannot possibly be seene of any man . Here may you behold all the bones as it were the frame and timberworke of mans body , yea the very foundation vpon which all the residue of the building is laide . Heere may you see the exquisite frame and composition of the head , as it were the vpper lodging of this house , the seuerall ventricles of the braine , as so many sundrie chambers for the intertainement of the Animal spirits : the singuler workmanshippe of the eyes , as of the lights and windowes appertaining to this pallace of mans body : the matter and fourme of the humors in the eyes , as it were the christall glasse set in the windowes , together with the eye-liddes as casements to open & shut , to receiue in or keepe out the light as need requireth : besides the eyebrowes as penthouses to defend those windowes from the violence of stormy weather . What should I speake of the eares , as of high watch-towres whereby warning is giuen to the internal senses so often as any aduersary noyse giueth notice of enemies approching to annoy this goodly castle ? The mouth is it not as the doore that receiueth in all kind of prouision meete for the reparation and maintenance of this great building , as occasion serueth ? It is a world to thinke what excellent workmanshippe appeareth in the voyce & tongue of man , and what singuler vses it hath very requisite for the perfection of this piece of worke . Now if we shall descend and enter into the contemplation of the breast , as of the middle story of this building , & consider with what goodly houshold stuffe those roomes are adorned , who is able either with tongue to vtter , or with heart to conceiue , the rare deuises the pretious Iewels , the singular art there to be found ? What an exceeding faire roome is the dining chamber of the heart , the receptacle of the wil & affections , the shop wherein the vital spirits are wrought , and the forge from whence is deriued that fire and heate which warmeth the whole house ? And least this fire should breake forth into such a flame as might bring perill of burning to this goodly building the chamber of the heart is dayly & continually refreshed with coole blastes proceeding from the lungs , as from an outward roome that is built round about a great part thereof . Here also is to be seenethe Artery , which as a liuely conduite carieth forth continually most christall streams of vital spirits into euery roome and office of the house . Betwixt this second story and the third is laid the Midriffe as a flore that maketh a separation betweene the instruments of the vitall parts being the implements of that middle roome , and the naturall instruments of the neather story which serue both for the vpholding & maintenance of the whole building , and also conteineth in it matter for the erecting of a new frame , which is to stand after the former is come to his ful period . In this third story or partition is to be seene the stomacke , which being as it were the kitchin of the body receiueth in at the doore of the mouth al such meats & drinks as are requisite for the keeping of it in sufficient reparations , & for the defence of it against two mighty enemies Hunger and Thirst , who by continuall vndermining can of the same , la● or to lay it euen with the ground . And because nothing can be prepared in the kitchin without heate , & the maintenance therof , besides the natural heat of the stomack it is compassed on the right side with the liuer , on the left with the spleene , behind with the muscles of the chinebone , before with the kal , aboue it hath the hart & midriffe , and within it are sundry vital spirits , from al which as from so many seueral fires , it receiueth heat for the better dressing and concocting of that which is conueyed into it . Neither are the gutters & sinks necessarily belonging to euery house , wanting to the perfection of this beautifull building of mans body : as may appeare by the guttes and other partes of baser seruice , without which it is not possible that this frame should long continue . Now besides the singular delight and pleasure , which this naturall knowledge of our owne bodies yeeldeth vnto our minds , the profite & commodity that issueth here from is great & manifold . For first in regard of our selues if we were throughly acquainted with the Anatomy of our bodies , with the substance and situation , with the forme and qualities , with the vses and offices of euery part and member of the same , it is out of all question , that by the knowledge therof , we might both preuent many diseases and infirmities , which through want thereof would sease vpon vs , and being ouertaken with any , might recouer our selues more s●eedly by a wise and skilfull cariage of our selues according to the same . Neither is it layd vpon euery one to haue so much skill as is requisite for him that maketh profession of that art towards all men , but onely so farre forth as may serue for the p●eseruation of his owne health , eyther in imploying the talent of his priuate knowledge , or in yeelding himselfe more readily , vnto the wise direction of the skilfull Physicion . Secondly , Prou. 6. 6. as Salomon sendeth vs to the industrious nature of the Pismire to learne diligence and forecast in our calling , so the Apostle taketh occasion by the varietie of members in one body , 1. Cor. 12. to reprehend two sorts of people in the Church of Corinth , both such as were caried away with enuy towards their superiours , themselues being indued with meaner gifts , and those also who being furnished with more excellent ornaments of Gods spirite , were puffed vp with pride in themselues , and with disdyne towards others of fewer graces . And this being the second vse that ariseth from this naturall knowledge of our bodies , offreth it selfe in most plentifull manner to be obserued by vs , in euery part and member of the same . What a notable lesson of good neighbourhood are we taught by the view & contemplation of mans face ? For , as many seueral members of different vses are so artificially knit and linked together in one face , that not one of them is any impediment or hinderance , vnto another in the execution of his office : so we are instructed thereby how to cary our selues towardes our neighbours , euery one to containe himselfe within the limits of his seuerall calling , & not to incroch one vpon another as the maner of a great many is , that are not contented with their owne estate . Againe , in the second story of this frame when wee consider the lungs , which are the bellowes of the voyce , are placed so neere the heart that they compasse it rounde about , are not all men thereby admonished , that their speach is but the interpreter of the heart , & the messenger therof ? that the mouth must like a good seruant attend vpon the heart , & vtter nothing but that which it receiueth first from the same ? that no man ought to imitate the example of Hippolytus in Euripides , who being admonished of his Nurse to remember his Oath , made her this mishapen answere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The tongue hath sworne , but the mind is vnsworne ? As many hollow-hearted subiects of late dayes behaued themselues towads her Maiestie , hauing rec●iued a dispensation so to doe from Pope Gregorie the thirteenth , whose goodly posie was thus set down in certaine tokens sent to all such as were to be reconciled vnto him , Fili mi da mihi cor & sufficit , My sonne , giue me thy heart , and i● sufficeth . Which is all one as if he had said sweare and forsweare thy self if thou wilt , say thou art a good subiect go to the church , do whatsoeuer is commanded thee , so thou let me haue thy heart , it skilleth not who haue thy t●●g , thy hande , & all the rest of thy body . Elihu being of another spirit , was better instructed in the knowlege of this neare coniunction , which naturally ought to be betwene the heart and the tongue : and therefore speaking to his friend Iob he telleth him , Iob 33. 3. that his words should be in the vprightnesse of his heart . Whereas they that follow not this course of nature , but violently draw their tongue to vtter that which is far disagreeing from the meaning of the heart , are branded for the same by the kingly Prophet Dauid with this mark of infamy , Psalme 12. 2. that they are men of two harts , or of a double heart , which is monstrous in nature . The like instruction to this we are taught in that the tongue is placed so neere vnder the braine , which is the seate of the mind & vnderstanding part of man , as it were at the feet of her schoolemaster , to the intent it should not speake vnaduisedly and handouer head , as we vse to say , but with great deliberation , both in regard of the matter it self to be deliuered by speech , and also of the circumstances of time , place and persons , which are not to be neglected . For looke how preposterous it is to set the 〈◊〉 before the horse , so is it for the tongue to run before the wit , and to vtter it knoweth not wel what , hauing receiued no direction from the same . And therfore Salomon putting the name of heart for the minde and vnderstanding part of man saith , Prouer. 15. 28. and 16. 23. that a righteous mans heart meditateth or pondereth what it shal answer : & that the heart of the wise guideth his mouth prudently . Neither is it slightly to be passedouer , that euery one hauing two eies that serue for seeing , two eares for hearing , two nostrils for smelling , two feet for going , hath yet but one soft & fleshy tongue for sundry vses , & that tied fast with strings , & compassed about with gums , teeth , and lips , as with a double wall , to teach men thereby , that the tongue being a very vnruly member , had neede to be brideled & hemmed in on euery side , least it breake forth into a world of wickednes , and breed destruction to the whole body . Now if we look into the middle story of this building , there wee shall see that although the heart be the fountaine of life , and the root of al the vital spirits that are dispersed into euery part and member of the body , yet it cannot want either the coole refreshing it hath from the lungs , or the veine-pip●s proceeding from the liuer , or the moouing strings it hath from the sinews , or the necessary defence of the ribbes and bones , which as strong bulwarks and rampires fence it in on euery side . Euen so fareth it with the great and mighty men of this worlde ; who although in regarde of their power and authoritie ouer others , they seeme to haue their liues and liuelihoodes at their becke and commaundement , yet they are so farre from being able of themselues to maintaine their honours and high places without the necessary aide of the inferiour sort , as that without them they shoulde want wherewith to vpholde their owne liues . But this appeareth yet more euident in the lower story of this frame , where the guttes and entrailes of the body as it were the sinks of an house haue their abiding . For although in regard of their vse they may seeme to be the basest and most abiect partes of the body , yet if we consider the necessitie of them , we shall see that a man may better spare a principall member of his body then the least gut that is in his belly . Euen so fareth it with the politike body of a common wealth , in which the base Artisan wil sooner be missed oftentimes then he that carrieth a greaterport , and is aduanced to a higher roome and office in the same . A third vse that may be made of this booke as it were of a christal glasse worthy the looking into , is that singular delight & pleasure which may be reaped , by the view and consideration of the harmony betwene this terrestriall frame , & the celestiall habitation of the heauens , when they are compared together . And as that famous sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Know thy selfe , is reported of many to haue descended from the heauens , so surely it wil be no small furtherance to a man whereby hee may attaine to a better knowledge of himselfe , if hee seriously obserue what a great agreement there is betwene him and the heauens , whereunto the very situation of his countenaunce lift vp towardes heauen , doeth as it were leade him by the hand . First therefore if wee consider the originall of them both , Gen. 1. 1 , 26. wee finde in holy Writ , that as God is saide to haue made the heauens in the beginning , so also it is there related , that not long after he made man after his owne image and committed vnto him the soueraigntie ouer the earth and ouer all liuing and moouing creatures vnder the cope of heauen . Neither can it bee truely said , that howsoeuer the Lord himselfe formed the first man , and breathed in his face the breath of life , yet since that first creation hee hath not intermedled at all with the continual propagation of mankinde , but hath surrendered all his working power into the handes of nature , by whose powerfull operation the matter of mens bodies is brought to this glorious perfection , which we see it hath when it first appeareth in the worlde . For this is to speake after the manner of meere naturall men , that haue not as yet learned the language of Canaan , as is plaine if wee call to minde what the kingly Prophet saieth vnto the Lorde , that it was hee that possessed his reines , Psal. 139. 13. and that couered him in his mothers wombe . Which also is more manifestly taught by that holy man Iob , who confidently affirmeth , Iob 10. 10 , 11. that it was the Lorde who had powred him out as milke , and turned him to cruddes like cheese : that he had clothed him with skinne and flesh , and ioyned him together with bones and sinewes . Wherefore as it was the eternall God , who first turned the body of the heauens into that roundnes , gathered the light into the bodies of the celestiall lamps , fixed the starres in the firmament , endued ech planet with his seuerall motion , and clothed the inferior world with this glorious circumference : so the same God at the first planted Adam as the roote of mankind , and euer since hath caused his whole race & euery seuerall person as so many branches to issue and grow out of his loynes . He turned the eies into that roundnesse : hee planted the eares as watch-towers in the vpper part of the head : he placed the tongue , fastned the teeth , stretched out the sinewes ? hee watred the veines with blood , gaue maessines to the bones , and clothed the flesh with a fine skin as with a garment : he seuered the fingers and toes , caused the feete to walke , and the hands to gripe . Hee , and none but he giueth sight to the eies , hearing to the eares , taste to the tongue , smelling to the nostrilles , and feeling to the fingers . Who but hee hath endued the lungs with breathing , the heart with the spirits of life , the stomacke with concoction , the liuer with the making of blood , and womens breastes with the making of milke ? Who hath fashioned the instruments of hearing in the head like to a hammer and an anuile , the heart in the body like a pyramide , and made the spleene in substance like a spunge ? Who hath couered the head with haire for comelines , and boared the skin through with infinit pores for euacuation ? In a word , who hath giuen beauty to the whole body , and to each member his seueral operation ? What father , what mother , what workman hath wrought these things , but the onely wise and immortall God ? But to proceede , as the sunne , moone , and celestial starres and planets haue a double motion , the one common with the whole body of the heauens , the other proper and peculiar according to the nature of euery seuerall starre : so haue the partes of mans body two motions , whereof the one dependeth of the motion of the whole body , and is therefore vniuersall , and the other is particular according to the inset nature and disposition of each seuerall member . And to descend to a more speciall comparison of one particular thing with an other , how doth the diuerse operations of the animal spirite ( whose seate is in the braine ) concurre with the different workings of the sunne in the firmament vpon the inf●riour bodies here below vpon the face of the earth ? We see that through the selfe-same reflexion of the sun-beames , the clay is hardned , and the wax made soft : that the light of the sun is comfortable to some eies , whereas other become worse through the brightnes of the same , that it worketh otherwise vpon a thicke body then vpon a thin , vpon a hard then vpon a soft , vpon a plant then vpon a stone , vpon the earth then vpon the water . So the Animal spirit being distributed into sundry partr and members of the body worketh diuersly in each of them according to the diuerse nature , composition , and temperament of euery one . For being imparted to the eyes by the opticke sinewes it giueth sight : to the eares by certaine passages , it woorketh hearing : to the tongue by small Nerues , it breedeth tasting : in a worde , being dispersed into the muscles and skinne by meanes of certaine sinowie threedes concurring in manner of a net , it infuseth feeling throughout the whole body . And as it often falleth out that wee are depriued of the heate and light of the sunne , when either some thicke cloude , or the bodie of the Moone , or some such thing is interposed and put betweene vs and the same : so wee quickely see and feele the want of the Animall spirite , when any thicke clammie humour , or winde , or melancholicke fumes , or any such impediment stoppe the passages and hinder the woorking thereof , as is to be seene in them that are taken with the palsie , apoplexie , madnesse , numnesse , and such like . It is no lesse delectable then straunge to consider in howe many thinges the Sunne as it were the heart of the heauens , agreeth with the heart of man , which may not vnfittely bee called the sunne of the body . For as the Sunne being the chiefest of the Planets occupieth the middle place among those wandering starres , hauing the rest as his guarde both aboue and beneath him , to employ as neede requireth both for their owne safetie and the good of the inferiour worlde : so the heart being the chiefest member of the body , is seated in the middle storie of the same , hauing the other partes both aboue and beneath it and on euery side , employing them according to their seuerall offices for the vpholding and preseruation of the whole frame . And as the Sunne is the storehouse of that celestiall heate , which together with a diuine and quickening spirite working in the bowelles of the earth maketh it a fruitfull Mother , and tender Nurse for the bringing foorth and preseruation of all thinges : so the heart is the harth from whence proceedeth all that inset and natiue heate , which being conueyed with the vitall spirite into euery member of the bodie maketh them liuely and powerfull to perfourme those dueties that are enioyned them . Concerning the motion of the heart , as it agreeth with the Sunne in this that they both haue a double motion , so in that the hea● being the first that receiueth life and motion , is the Originall of all motion in the body , it resembleth the whole heauens , of which dependeth all naturall motions of inferiour bodies whatsoeuer . Againe , the two eies in the head represent the two chiefe lights in the firmament . And as there are both simple stars in the heauens , namely the Sunne , Moone , Saturne , Iupit●r , Mercurie with the rest , and also compound , as the Charles-waine , the Lion , both the beares and others : so in the body there are simple or similar partes , as the sinewes , bones , arteries , veines , &c. and compound partes , as the heart , liuer , braine , stomacke , lungs and such like . Moreouer , it is certaine , that the Planets , howsoeuer in regarde of their moouing to and fro they are saide to be wandring starres , haue yet their certaine li●●●tes in the heauens , especially in the Zodiacke , in which as in their dwelling houses they exercise those naturall powers wherewithall they are endued , as the proper mansion of the sunne is in Leo , of the Moone in Cancer , of Saturne in Capricorne , of Iupiter in Sagittarius , and so of the rest . In like manner , although the body of man bee so framed , as that there is no one part but it is seruiceable vnto all , yet there are certaine seuerall places appointed as peculiar shoppes for each facultie to woorke in especially , as the braine for the Animall spirite , the heart for the Vitall , and the liuer for the Naturall : the gall is the receptacle for choler , the spleene for Melancholy , the sucking veines serue to purge the blood from the serous substaunce of it , and so of the other powers and partes of the body . To conclude this third vse ( for a day woulde not suffice to vtter all that might bee spoken in this matter ) as the Sunne by reason of the Annuall progresse through the twelue signes , maketh a sensible diuision of the yeere into foure partes , which haue their different seasons and qualities if they fallout according to the course of nature , and so likewise the Moone by her 〈◊〉 quartereth the moneth accordingly : euen so farethit with the body of man in regarde of his whole age , which being considered from the beginning vnto the ending , agreeth very fitly to those seuerall seasons both for number and praedominant qualities , if the threede of life bee not cutte off in the midway by the rasour of death . For the body of man in his first age , which is his childehoode , is moist and hote , and so is the former part of the yeere called the Spring , as also the first part of the moneth from the new moone to the ending of the first quarter . In the second part of mans age , which is his florishing and youthfull time , the body of man is hote and dry , such as are the qualities of the second part of the yeere or Sommer season , and of that second part of the moneth , which is from the first quarter to the full Moone . Thirdly , the bodie of man in the third part of his age , commonly called Mans-age , is colde and moist according to the disposition of the third part of the yeere called Autumne , and of that season of the Moone , which is from the full to the last quarter . To conclude , in the fourth and last quarter of mans age called Olde-age , his body is cold● and drie like to the Winter season , and to the fourth part of the Moneth , which is from the last quarter to the next newe Moone . Nowe as these three former vses of the Anatomie of mans bodie serue for the commoditie and delight of man , so the fourth is the same that ought to be made , not onely of the body of man , but as Salomon teacheth vs , of all the creatures both in heauen and earth , and that is the glorie of God , For the Lord hauing set in his visible creatures euident markes of himselfe and of his eternitie , power goodnes , Rom. 1. 20. wisedome and prouidence , as the Apostle teacheth , what remaineth but that man for whose sake & seruice the Lord created al things , should thereby acknowledge his soueraigne Lord , and returne vnto him all glory , praise , and duetifull obedience for the same . That we ought to make this vse of the Anatomicall consideration of our bodies , the kingly Prophet Dauid teacheth vs most diuinely by his owne example , when after a view taken of the admirable woorke of God in fashioning him in his mothers wombe , he break●th forth into this saying , Psalm . 139. 14. I will praise thee , for I am fearefully and wonderfully made : maruellous are thy works , and my soule knoweth it wel . And surely vnles we tread in the steps of this worthy king , & propo●●d this as the scope of all our trauailes in searching out the seuerall parts of our bodies , that God our Creatour and gratious preser●er may bee praised , worshipped , & feared thereby , we shall neuer know our selues aright , and as we ought to doe , but rather ioyne with the most part of men who not vsing their skill in this behalfe as a ladder to climbe vp by vnto God . sticke fast in the very matter and forme of their bodies , so that many of them become meère Naturalists and very Atheists . One especiall cause whereof , as 〈◊〉 it is because they lay not the ground and foundation of their skill in the holy Scriptures , the fountaine of all sound knowlege , which teach vs , that ●t is the Lord that made vs and that formed vs from the womb , Isay 44. 2. but followe after some small streames of this knowledge , euen such as are polluted with the in●entions of mans braine placing the course of nature in the procreation of mankind ( which is but an effect of Gods almightie working power ) in the roome of God himself the supreme cause of al. In which respect they may not vnfitly be resembled to Moles that are alwaies plodding in the earth , or to swine that finding acorns vpon the ground , neuer looke vp to the tree from which they fall . They forget that mans eies are therefore set in the head , which is the vpper part of the body , rather then in his breast , belly , or feet , because he should be admonished thereby to lift vp his mind vnto heauen and heauenly things : & therfore Plato saith , that mens eies were set in a body erected and looking vpward , that they might be as guides to leade them to the knowledge of God , vpon the sight of the celestiall light , & notice taken of the heauenly motions . Otherwise , althogh a mans skill be neuer so great , althogh he knowet● the way of the stars , the walles of the world , the foundations of the earth , the top of the heauens , yet if he be ignorant of the creator & moderatour of them all , it shal profit him nothing . But as no man is to look for grapes of thorns , or figs of thistles , so we must not thinke that Epicures and Atheists wil once either labor to know God or open their lips to praise him , when as yet they haue not learned to beleeue that he is , much lesse that he is a rewarder of them that seeke him . Hebr. 11. 6. And surely of all Sathans delusions wrought by him in the hearts of vnbelee●ers , this monstrous error of 〈…〉 , as that which is destitute of all shew of 〈…〉 selfe into the heart of man . For 〈…〉 r●ption , hunger and thirst is not more incident vnto him then 〈…〉 rel●gion and aberration in 〈◊〉 , yet for any man not to see and acknowledge by the dimme candle of nature , that God is , that his 〈◊〉 ●●●cheth ouer all , that the soule of man is immortall , and that after this l●se there is a place of happinesse for the good and of torments for the wicked , is as I may terme it , a supernaturall error , or rather cleun● againsst 〈◊〉 religion , nature and all . The trueth whereof appeareth both by the common consent of all nations , who haue generally approo●ed those points as inuiolable principles and maximes in nature , and also by the iudgement of the sounder sort of Phylosophers and Lawmakers amongst the Heath●● , who knowing that all mens consciences did naturally acknowledge not onely a being of a diuine power , but a subiection also thereunto , pret●nded that their lawes and superstitions came from some one or other of their supposed gods & goddesses : as Minos King of the Cretensians made the people beleeue that he had receyued his lawes of Iupiter , Lycurgus the D●●●demonian lawmaker of Apollos oracle , Numa Pompilius a Roman● king of Aegeria the Nimph , and so the rest of others . And in tru●th they that deny the diuine essence , what do they but deny themselues , and the being of all things in the world besides ? For as Aratus the heathen Poet 〈…〉 is also confirmed vnto vs by the Apostle Paul , Act. 17. In God we liue , 〈…〉 haue our being : so that without him it is impossible wee should haue any being one moment of an houre . And it is strange to consider 〈◊〉 these reaonable beastes ( for men I dare not call them ) standing so 〈◊〉 vpon reason and sense as they would seeme to do , cannot in reason 〈◊〉 that this great variety & exquisite order , which they behold and see in nature & natural things , must of necessity haue some superiour cause from which they receiued both their first beeing , and their conti●●al 〈◊〉 in the same . When they looke vpon any excellent picture , they presently iudge , as the truth is , that it was wrought by some cunning painter : and euery 〈◊〉 building leadeth all men to the consideration of some exquisite master builder that framed it . And shall not the view of the worlde , and the knowledge of so many admirable things therein as are subiect to all our senses , constra●●●●s to acknowledge a superiour cause and creator of them all ? Doeth any shippe sayle his right course without a Pilot ? or is there any Citie well gouerned without a Magistrate ? And shall any surmize , that the celestiall lights could obserue their right motions without the direction of him that made them ? or that the terrestriall globe of the earth coulde 〈◊〉 so well ordered by the course of nature , were it not that all things are 〈◊〉 by him that 〈◊〉 them all ? But such is the blockishnesse of these 〈…〉 that they will beleeue nothing but that which they may see with their eyes , and 〈◊〉 knowledge of by the light of their bodies . As though , if their eyes were plucked out of their heads there could be no sunne in the 〈…〉 nor light in the worlde because themselues were in darkenesse and coulde see nothing . How many things are there in nature which 〈…〉 , and yet no man maketh any question of their being , no not they 〈◊〉 , who notwithstanding deny that there is any diuine nature , any 〈◊〉 soule , Angell or spirite , because they are not visible and sub●ect to ●ight . Can any of them see the winde , looke vpon the voice of a man , beholde the sweete harmony of musicke ? Nay , can they take a viewe of the heartes in their bodies , or of the braines in their heades ? Are they therefore without heart and brainelesse ? Surely it seemeth they are cleane voyde of brayne , ●it and common sense , that nayle all their beliefe so fast to the sight of their b●dily eyes . And yet were it so that they would not most wilfully 〈…〉 the euidence of their owne hearts , they should there behold with the eyes of their mind as it were in a christall glasse that which may bee knowen of God . Rom. 1. 19. Nay the holy Ghost proceedeth further , and telleth vs , that euen our bodily eyes may and doe after a sort looke vpon the eternall powe● and Godhead , Psal. 20. which are seene by the creation of the worlde , being viewed in the workes thereof . And because it may so fall out by the 〈◊〉 iudgement of God , that these beetle-eyed Atheists may aswell be depriued of their bodily eyes , as they want the sight of their mindes , the creator and Lorde of the whole worlde hath set such markes of his diety in his workes that such as haue onely the direction of nature may euen with their eyes closed vp touch and handle him if they will but grope after him , Act. 17. 27. in whom we all liue mooue and haue our being . What should I presse them with the certayne testimony of their owne hearts and consciences , which will they will they , drawe them to a fearefull acknowledgement of the mighty power of God , whensoeuer eyther by his terrible voyce of thunder he shaketh their heartes , or by some irrecouerable disease , as a messenger of death , hee 〈◊〉 them to appeare before his tribunall seate and throne of iusti● . But there needeth no other proofe to co●●nce them then the wordes of their owne mouthes . For doe not their horrible oathes whereby they blasph●● the Maiesty of God , and asmuch as lyeth in them teare him in pieces , ●e a●e ●●●nesse against themselues that the Lorde whom they despite in that 〈…〉 hath a being , howsoeuer otherwise they deny the same ? And if no reason will sinke into their braines , yet mee thinks the waight of Gods iudgement which haue from time to time seased extraordinarily vpon these Atheists that haue sprung vp in the world should cause them more seriously to consider of their miserable estate .