The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623. This text is an enriched version of the TCP digital transcription A07786 of text S103514 in the English Short Title Catalog (STC 18163). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 169 KB of XML-encoded text transcribed from 130 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A07786 STC 18163 ESTC S103514 54532267 ocm 54532267 3672 2264219908

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Early English books online. (EEBO-TCP ; phase 1, no. A07786) Transcribed from: (Early English Books Online ; image set 3672) Images scanned from microfilm: (Early English books, 1475-1640 ; 716:14, 2125:14c) The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623. Xenophon. Memorabilia. Munday, Anthony, 1553-1633. [22], 215, [23] p. Printed by I.R. for William Leake, at the signe of the Greyhound in Paules Churchyard., London : 1602.. A.M. = Anthony Munday. Signatures: A-L¹² (first and last leaves blank). Printers' device on title page (McK. 341). Includes "A dialogue of the providence of God, written in Xenophon, his firste booke of the deeds and sayings of Socrates" [i.e. the Memorabilia]. Bound and filmed following 6832.65. Imperfect: tightly bound; copy at 2125:14c lacks A-B₇, and B₁₁; copy at 716:14 lacks L₁. Reproductions of originals in: Folger Shakespeare Library. eng Soul -- Early works to 1800. Man (Theology) -- Early works to 1800. Human physiology -- Religious aspects -- Early works to 1800. Spiritual life -- Early works to 1800. eebo The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. * And truly translated into English by A.M. Mornay, Philippe de, seigneur du Plessis-Marly, 1602 260 28695 4 0 0 0 0 2 210.49 F The rate of 210.49 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-12 Assigned for keying and markup 2006-04 Keyed and coded from ProQuest page images 2007-04 Sampled and proofread 2007-04 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

THE True knowledge of a mans owne selfe .

Written in French by Monsieur du Plessis , Lord of Plessie Marly .

❀ And truly translated into English by A. M.

AT LONDON , Printed by I. R. for William Leake , at the signe of the Grey-hound in Paules Churchyard . 1602.

Aduenturez et marchez auant . coat of arms or blazon

TO THE RIGHT Worshipfull , Maister Iohn Swynnerton , Esquire : And to the most vertuous Gentlewoman his Wife : All happines to them & theyrs in this life , and in the life to come hartilie wished .

THis excellent Treatise , ( right Worshipfull ) beeing written in the French tongue , by that honorable and learned Gentleman , Monsieur du Plessis , appeareth by his owne words , to be doone for the reformation of a mightie Atheist , who stood stifly against the knowledge of God , & verie deepe disgrace of Religion by him dailie committed . In regard whereof , albeit hee had commended to him his learned labour of the truth of Christian religion , ( able enough to stop the impious mouth of any blasphemer whatsoeuer : ) yet he was the rather induced this way to deale with him , because by laying open the knowledge of a mans owne selfe , and the seuerall admirable testimonies hee carrieth about with him , Gods omnipotent glory might the more plainly be approoued , the immortalitie of the soule no way be able to be denied , nor the truth of Gods religion & his prouidence be at any time doubted of .

If wee looke vpon any curious picture drawne to the life : wee immediatly conceiue , that the same was the work of some rare and artificiall Painter . If wee gaze vpon the goodly Monuments and stately erected Pallaces , full of arte , industry , & many exquisite perfections : wee presently apprehend , that some ingenious Maister was the contriuer thereof , and that it proceeded from a skilfull workman . If discretion , in censuring of these and such like things , dooth so sway our oppinions : what can wee then say , when beholding the world , and attayning to the knowledge of wonderful thinges therein contained , but that perforce wee must confesse and acknowledge , an higher cause and especiall Creator of them all ?

Let vs come then to Microcosmus , to the little world man , and enter awhile but into this kinde of consideration . Wee cannot be so absurd and blockish , but that we will graunt he had a beginning , a cause from whence he came , that it was not possible for him to make himselfe , but must needes come into the world by the help & meanes of some other .

This very consideration , guides vs to acknowledge a Father and Mother , from whose loynes we proceeded , & that from them wee had the benefit of life . Arising thence by further gradations , wee attaine to intelligence of our predicessors , & iudge by them as of our selues : that they had an originall as we had , and were not the first men in the worlde , but ascending vp still from Father to Father , wee shall finde in the end one Father of vs all , & that from him we had our first beginning .

Concerning that first Father of vs all , hee must also descend of one , or el●e bee eternall , or come of some matter like to God , or at the least be GOD himselfe . Which because he could not be , hee must needes haue some beginning , & be borne after some other sort , then they that did descend of him : wherein what can wee otherwise say , but that the Creator of the whole world must needes be his father ? From this beginning wee can climbe no higher , but there of necessity must stay & conclude : that this first Creator of Nature was without beginning , and because we shall else haue no place to rest at , confesse him to be infinite and eternall . Thus the creature leades vs to finde out the Creator , and proceeding from one essence to another , attaines at last to the first essence , endlesse & euerlasting , as the spring and originall of all in generall , to wit , the almightie and omnipotent great God .

Hauing thus attained to the knowledge of God by the creature , let vs nowe proceede to learne to know what the creature is : which beeing the whole scope and argument of the Treatise following , I will leaue the whole case to be resolued thereby , as beeing therein handled at full and very learnedly .

Now my humble sute vnto your Worship is , that in regarde of some breach of promise , concerning my Paradox Apologie , which long since you should haue had , but that the troubles of the time , & misinterpretation of the worke by some in authoritie , was the only cause why it went not forward : that you would please to accept of this excellent labour , not as in discharge of that former debt , because it being againe restored me , shall shortly come to aunswer for it selfe , but rather to looke with the more fauourable regard on this , first for the honorable Frenchmans sake , whose workes doe carry no meane commendation through the worlde : And next , for the vnfained affection I beare you , deuoting my best abilities of studie to your kinde patronage , so please you but to grace them with fauourable acceptance .

The Treatise against Atheisme , written by the same Author , to the same person , and annexed to this learned labour of his , beeing likewise so lately come to my handes , I will ( by Gods assistance ) finish with what expedition I may , and entitle it to the kinde entertayner of this former , as beeing a booke most needfull for these times , wherein neuer enough can be sayde or written of that argument , so mightie is the multitude of blasphemous Atheists , and so dangerous their proceedings to Gods high dishonour .

I am loth to be troublesome by tediousnes to your Worship , because to the wise and iuditiall , I know a word is sufficient : the worke , my selfe , and what I can beside , I prostrate to your gentle interpretation , wishing to you , the vertuous Gentlewoman your wife , & hopefull issue , all those hapepie blessings that this worlde can or may affoord , & after the finishing of this frail-terrestriall pilgrimage , a full measure of eternall tranquilitie in the Land of the liuing .

Your Worships in all trunesse of affection , An : Mundy .
To the Reader .

BY the iudgement of the best and learnedst Philosophers , as also by some apparant proofe in our owne selues , wee finde , that our affection or desire after any thing , is a quality proper & peculier to the soule : for from it onely are our affections deriued , and thereby are we led to the prosecution of whatsoeuer we can most couet . Now , all our longings and desirous appetites , are not euermore for the best , albeit in our fraile iudgements it may carry a wel seeming likelyhoode : but too often we finde it by wofull experience ▪ that we haue no greater enemies then our owne affections , nor fall into heauier daungers , then those we are led to by our owne wilfull follies .

To runne into particularities of our seuerall appetencies , as some after honour , others after riches , others after temporarie glory or applause , and others after vaine & friuolous pleasures : would require a larger discourse then this whereto I am limitted , and I should but follow the olde track of custome , which almost is handled in euery tractate . Yet we find the nice natures of some to be so scrupulous , that when the liuer-veine of theyr corrupted opinions is but toucht a little , not launced or let blood for the better safety of their health : they fall into such extraordinarie fits , or rather frenzies , that no men are more condemned , then they that can soonest cure them , nor worse entreated , then such as best loue them .

And what is the maine impediment in those teachie humorists , but only a mighty assurance and ouer-weening of their own knowledge , and skilfull reach in all thinges whatsouer ? whereas if theyr capacity of knowledge were brought to the true touch indeede , it would euidently appeare that they know nothing at all , at least not what they ought to know , and would best of all become them to haue knowledge of . The ambitious man pretends to know what honour & height of dignity is ; yet findes his knowledge to be meere ignorance , when the miserable downfall from his expectation , teacheth him ( too late ) that a meane estate had beene much better .

The greedy scraping money-monger perswades himselfe , that his knowledge in managing of worldly commodities , and battering for best aduantage by bargayning , is as much as is needfull and necessarie for him to be acquainted withall , and that , that is the onely reall substance of knowledge indeede : but when he finds by som crosse & change of the world , as either losse at Sea abroade , rapine of theeues at home , or some other casualtie ( whereof there wanteth no aboundance ) that this worldlie knowledge is indeede but witlesse folly , then hee can cry out with the Philosopher , that hee had much witte , but no knowledge .

The like might be said of the proude , enuious , wanton , Epicure , &c. all of them coueting no other kinde of knowledge , but what best fitteth & agreeth with their sensuall appetites ; to whom I aunswer with that learned Father Saint Ambrose ; That it had beene much better for them not to haue knowne at all , except they had attayned to true knowledge indeede .

Seneca tells vs , that the looking Glasse was first made & inuented , for a man to come to the easier knowledge of himselfe thereby . Nowe albeit we may gather somwhat concerning our selues , when we view our faces , proportion and the bodies liniaments therein : yet Socrates reached to a greater matter , and applied this beholding of our selues in a Glasse , to an euident enstruction of life and good behauiour . For , he would very often aduise his Schollers and followers , to make a continuall vse of looking themselues in a glasse , to the end , that he who perceaued his shape to be comly and well beautified , might thereby learne to shunne all turpitude in manners , which would much deforme and blemish so goodly an appearance . Moreouer , hee gaue them this further admonition , that when any one did discern by the glasse , some want eyther of apt forme or comlines in himselfe , or any other impediment which hee thought to be defectiue : that his labour and care should be the more industriously applyed , to recompence the lack of his outward wants and imperfections , with the mindes inward vertues & more splendant graces . Contrariwise , if the outward shape appeared Angell-like & goodly : to make the inward part thereto as beautifull in resemblance , by auoyding all occasions that may deforme it .

Vpon consideration ( gentle Reader ) of that which hath been before alleaged , happening so well on this excellent Treatise , written in French by Monsieur du Plessis , an honorable Gentleman of the Kings Counsell , and gouernour of his Crowne and Kingdome of Nauarre , being entituled , The true knowledge of a mans owne selfe , and therfore may the more aptly be compared to a Glasse , that guides a man to the knowledge of himself : I was the more desirous to bestow translation on it , that it might passe abroade to generall benefit .

And so much the rather was I thereto induced , because this Glasse hath a wonderous difference from the other , which but deliuer our outward shape and semblance onely ; For this discouers the inward parts of the bodie , from the very houre of conception , to the latest minute of life , with the manner of nourishing , encreasing and growing to perfection , and how the body naturally liueth by his power & organes , with euery sence , nerue and faculty thereto belonging ; likewise how the soule hath her being in the body , approouing the dignitie and immortalitie thereof .

My humble sute to thee , in requitall of my labour , and the inestimable benefitte thou mayst gaine heereby : is , that thou wouldst reade it with reuerence and discretion , as a woorke not meete for euery immodest iudgment . Let thy reuerence be to God , who hath so miraculously wrought for thee , and bestowed so many blessings on thee in Nature . Let thy discretion guide thee step by step , to a true and perfect knowledge of thy selfe , by shunning those corruptions and vices that blemish & wrong Nature , and embracing those excellent prescriptions heerein inserted , to preserue thee in a most tranquile & happy condition .

Last of all , for him that first in French wrote it , and my selfe that haue made it apt for thee in English : we will refer our selues together to thine owne construction , beeing loath to conceaue so vnkindlie of thee , as for a good turne to looke for any other then kindnes at the least , which if thou canst affoord vs , it is all we desire , and in trueth no lesse then wee haue well deserued .

Thine , A. M.
Errata . page , 1. line 6. pa. 34. li. 11. pa. 52. li. 2. page 53. line . 20. page . 96.
The true knowledge of a mans owne selfe .

IF great & excellent spirits , tooke delight to know and vnderstand the nature of all kindes of Beastes , trees , hearbes , dogges , & other things , which God by his power created , by his wisedom gouernes & maintaineth , and in his liberal bounty hath ordained to our vse : surely , with farre greater reason , wee ought to take some paines to haue knowledge of our own selues .

The knowledge of a mans owne selfe , The benefit of the knowledge of a mans owne selfe . auaileth , not onely for preseruation of the bodies health , but likewise to moderate the vehemencie of inordinate affections , which hinder and impeach the health of iudgement . And , although it bee a matter indeed very hard to expresse , in regard of the excellencie & inexplicable maiestie therein consisting , agreeing with him that said , Excellent actions are of great difficultie : Yet , for the profit and pleasure which may be gathered thereby , my good will shall stretch foorth her vttermost abilitie . Our neerest way then to attaine this intelligence , is in speaking first of our chiefe & principall part , namely the soule .

The soule is a substance simple , What the Soule is . hauing continuall agitation in the naturall bodie , possessed of parts capable to the actions thereof , and albeit ( of herselfe ) shee haue powers and perfections : yet it is so , that while shee abideth within the bodie , shee hath no vse without her organes , and those parts of the bodie that doe agree with her actions .

The vertues of the soule . It remayneth therefore to know what vertues are in the Soule ; in what parts of the body she performes her actions ; by what meanes ; & how her vertues are extended ; with the full effects of her strength .

The Phylosopher numbers fiue seuerall powers in the soule , The powers in the soule . which are discerned by offices , organs and obiects , that is to say , those thinges whereon shee grounds her action .

The first of these powers or perfections , is called vegetatiue , which by the meanes of such thinges as doe preserue her , ( namely , ayre , eating and drinking , sleeping and watching , rest and motion , euacuation of superfluities , and the affections of the hart nourishing the bodie , ) doe giue increase , and power to beget .

Nourishment is made by the vertue of naturall heate , Of nourishment . which conuerts the meat & drink into the substaunce of him that takes it . The organes & instruments which haue vse of this power in operation , are those parts of the body appointed to receiue , change , and transport our foode : as are the mouth , the pipe or passage of the throate , the ventricle , the liuer , and the veines , which doe conuey the blood .

Howbeit , all the bodies parts doe serue to make nourishment , & conuert the seuerall aliments or sustenaunce into their substaunce : whereupon one well saith , that each part hath his peculiar power , to receiue , retaine , alter , and expell .

The manner of the bodies nourishment . The maner how the body is nourished , is necessary to be known ▪ as well in regarde of health , as also behauiour , which makes mee the more willing to describe it , for all mens easier apprehension .

When the stomacke or ventricle hath receiued the foode , it locks it vp afterward to heate & conuert it into a kind of white matter , which beeing so changed ( according to his qualities ) discends by degrees into the guts and bowels , certaine veines wherof doe sucke and draw the very purest & best substaunce , and so do cary it to the Liuer .

When it is grosse & superfluous , it discends into the nether guttes , but when it is elaborate and refined by the Liuer , then doth it make some ample distribution .

Choller . For , the chollerick humour , in the greatest part is with-drawne , & receiued into a little pursse , commonly called the purse of the gaule .

Melancholie Mellancholie , which is the very grossest and most earthy bloode , is sent into the Spleene .

The part cold & dry , commonly called fleame , Phlegme . is dispersed by diuers proportions into the veines , according to the oppinion of many , the very best whereof the kidneies doe drawe to them for theyr nourishment , and the rest is caried by vessels attending on the bladder , whereof vrine is made in that part .

What else remaineth of this masse or substance , is transported to the hart , where the right ventricle thereof receiues and purifies it , to the ende it may bee conuenable and fit for nourishment .

Moreouer , Of the blood . one part of the bloode so receiued into the right ventricle of the hart , is deriued vnto the left ventricle , & conuerted into the spirits vitall : So called , because by them the life & natural heate of the bodie is preserued , and so are the animall spirits of the braine made , which are the instruments of moouing and vnderstanding , and of those noble actions that conduct our life .

Againe , from thys right ventricle of the hart , is the blood distilled into the veines , and from them an apposition & commutation of them , is conuayed into our substance .

There are three seuerall digestions made , Three kinds of digestion to perfect nourishment , onely to perfect thys nourishment : the first is in the ventricle , which vulgarly is called the stomack , when the food is conuerted into matter dry and white : the second is in the Liuer , where the said matter is altered , & takes a kind of red colour : the third is in the veines , where this matter ( already conuerted red , and made blood ) is purified , thinned , and heated , by the vertue and warmth of those spirits which are in the arteries , & ( as the nature of sweat ) doe passe ouer the heads of those arteries , and subtilly is mingled with the blood of the veines .

Heerein truly nature gaue vs the lawe & example of communicating our graces , Natures instruction concerning our gifts & graces . gyfts , and perfections , from one to another , for the arteries , which are the pypes appoynted for carriage of the spirits , where the finest & perfectest blood ( regularlie placed vnder the veines , by poares & little holes almost imperceptible ) doe make communitie of their spirits with the veines , to the end that the bloode of those veines most corsiue and cold , might be heated , altered , & subtiled by the meanes of those spirits : in recompence of which benefit , the veines doe impart theyr blood to the arteries , to moisten and temper theyr spyrites , which ( without thys helpe ) would be verie dry , burning , and too hote .

The like argument deriued from nature , vseth S. Paule , 1 , Cor. 12. 1. Cor , 12. conferring the offices of the bodies members , the vtilitie , dignitie and communication of them , with the spirituall graces , which god hath distributed to euerie one perticulerly , to make a complete body , & an intire church ( as it were , ) the place is well worth the noting .

The inconuenience of the first digestion , not holpen by the other . Wee commonly say , that the hurte or defect of the first digestion , cannot be corrected & repaired by the other : euen so , when the ventricle dooth not iustlie performe his dutie , the matter which remayneth ouer-rawe or cruded , can neuer ingender good blood .

Therefore , such as giue not due leysure to theyr stomack to make digestion , doe fill their bodies with hurtful humours , abating and weakening the vertue of theyr stomacke , and likewise of theyr liuer : whence groweth Palsies , trembling or shaking of the members , age hastened sooner than should be , with blisters and bleanes , which deforme and much mis-shape the bodie .

Yet is not this all the inconuenience & hurt that ensues heereby , for if the blood be impure , the spirits made therof , cannot be cleere or noble , of which spirits , are vapours & fumes subtilly extracted & drawn from the blood , of which spirits are begotten and heated the left ventricle of the hart , & made like industrious & liuelie sparkles , to giue heat and vertue to the parts of nature , as both proffer and produce theyr actions .

These sparkles haue been ( by reason of their dignitie & excellence ) in so great admiration , The oppinion of som concerning the soule . that diuers entred rashly into this errour , that those spirits were the substance of the soule : then the impure blood , badly digested , grosse and disorderly concocted can neuer be made spirites , nor by ouergrosse and impure spirits , can be doone anie noble actions , neyther can the soule be freelie exercised in her offices , onely through theyr most harmefull hinderances .

For we see those men that are giuen to intemperancie , The hurt of intemperancie . be commonlie sleepie , dull , of slender capacitie , not able any long while to contemplate , retaine , well conferre , or vnderstand the order , discourse , causes and effects of thinges , neyther what conuenaunce or difference is among them : nor can they promptly or expeditiously apprehend and iudge the benefite or harme , which ensueth on any thing taken in hand , so great is the intemperance of the mouth .

Herac. Ephe. Heraclitus the Ephesian , by impuritie of his feeding , became full of the Dropsie . Salomon . Salomon saith , that more perish by the intemperance of the mouth , then by the sword .

Hipocrates numbers sixe things , Sixe things not naturallie in vs . which hee calls not naturall in vs , because they are no parts at all or members of the body , yet necessarie notwithstanding to maintain life : which are ayre , eating & drinking , sleep and watchfulnes , motion & rest , euacuation of superfluities , and the affections of the hart . Hee giues a rule whereby to know those things profitable for the bodie , as also the manner & order howe to vse them . First ( saith hee ) labour and moderate exercise of the body , meat , drink & sleep , all these things are to bee vsed in a meane .

The benefite of the first , is , The benefit of labour . that by moderate labor , naturall heat is excited and mooued , superfluities are consumed & expelled , which is a profitable thing before new viands be receiued . For euen as hot water by the fires side becomes coole , when cold water is mingled therewith : so is digestion hindered , when the stomacke is charged with fresh receite of foode , not staying till the former haue taken his due course . Thys ought wee especially to auoyde , according to the rule which sayth : that the more we nourish an impure bodie , the more we do offend & dangerously hurt it .

Those labours & exercises , which do cause great agitation of the armes & stomacke , are most agreeable for health : but care must bee had of ouer great stirring , as well of the bodie as of the minde , immediatly after refection is receiued , for then we should rest , or keep ourselues from immoderate moouing , The hurt of immoderate exercise . because ( in that case ) the stomacke beeing too much stirred , it cannot intirely and fully make his digestion : For the little doore beneath in the stomacke , by thys ouer-hastie stirring , is opened , & therethrogh escapeth some matter vndigested , which fault ( as already wee haue said ) cannot afterwarde againe repaire it selfe .

The qualities , measure or quantities , the kindes or sorts of food , the time , and the place for taking them , the complexions both of them , and those that receiue them : ought also to be diligently considered & weighed , but them we doe referre to the Phisitions , who haue therin prescribed very learned rules .

The benefit of sleepe . Sleepe is necessarie for the preseruation of health , and then it best agreeth with the bodie , when the vapours and fumes ( both sweet and profitable ) of nourishment , beeing in the stomack , doe raise vp themselues to the braine , slyding sweetly thorowe the ventricles of the braine , thickning and mingling them-selues with the braines naturall coldnes : for , in discending , they woulde hinder the course of the motiue and sensitiue spirits , and stop the conduits of vnderstanding , and those nerues vsuallie seruing for motion . Nor doe I without iust cause terme these vapours to be sweet : for if they bee at any time too clammie , sharp , dul , or slow , they doe then wounde the braine , and engender Apoplexies .

How sleepe profits the powers of the Soule . This rest serues to recreate the powers of the soule , it moystens the braine to beget new spirits , and labours for perfecting the offices of the ventricle & liuer : all which thinges at full it performeth , because the hart ( therby ) reuocates & drawes his heat to him . For those members which are farre off from the hart , do wexe cold by sleeping , as we may note in the hands , head and feete : wherefore it behoueth to couer those parts better in the time of rest & sleeping , then when we are awake , busied , and labouring .

This reuocation of heate and blood for the hart , works it selfe thus , How heate and blood worke for the hart . the vapors being made cold by the braine , in discending , doe meete warme fumes comming from the hart , wherevpon those vapours are chased to the exteriour parts , and so the heate of the hart more amply is augmented : wherof , the hart , by the arteries , like to a King , ( willing to assist & furnish thorowly the indigences & wants of the liuer , and the stomack ) makes his prouision and store of blood & heate , to help them with supply in perfecting their concoctions , and offices of nature . And assuredlie , heerein we haue a liuelie example , of the well guiding , gouerning , & managing of a commonwealth : An excellent comparison . for the hart ( as Prince and King ) enricheth & furnisheth him self in the time of peace and rest , ( commonlie called sleep ) to the end he may in needful time likewise , distribute to the liuer and stomacke , such spirits as are sufficient for their working , which spirits do helpe , further and fortefie the naturall heate .

Truely , Three duties needfull in a Prince or Ruler . the first and chiefest office of a Prince or Gouernour of any Country , is , or ought to bee , that his Subiects may liue in quiet , without vexation or trouble of incursions , and thefts of enemies .

The second office , is , that he take order they haue victuals and prouision , for their nourishment and maintenaunce . And the third , is , that they should bee instructed in Religion , honest actions , & other necessary Artes , for maintenaunce of humaine societie .

Conclusion concerning sleepe . Sleepe then is most necessarie , and serueth for euery one of these vertues in the soul , as in the office vegetatiue or nourishing , because it perfects digestion : and there is nothing more certaine , then that vncurable crudities doe come thorow lacke of rest & sleepe . For not onely by ouer-long watching , the food receiued cannot perfectly concoct it self , but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne : as well through the charge & weight of the foode , as also that the nerues are made weake by the feeblenes of the braine , whence they proceede , and this debilitie is only caused by want of rest . It serues also in the power appetente : The power appetente . for the hart attracts his heate , and engenders great aboundance of spirits , which are alwaies the cleerer , the more the bloode is neate and purified .

It profits likewise the power principal , which is the vertue Intellectiue , The power Intellectiue . for hee orders his actions by meanes of the spirits in the braine , which touch & mooue the nerues , as well sensitiue as motiue .

Adde wee heereto , that in sleepe , the substance of the braine is refreshed and moistened , which braine , ( by too great drynes , ) looseth his complexion , & the substaunce of the nerues cannot then wel performe their offices : iustly agreeing with the strings of a musicall instrument , An apt comparison . which if they be too dry , or too moist , too slack , or too much extended , they can yield no sounde of good accordance .

This place admonisheth vs to speake of dreames and fantasies , Concerning dreames in sleepe . which happen in the time of sleepe , and are nothing else but meere imaginations , that present themselues , when the spirits ( which are the instruments of our cogitations ) leaue their orderly course , & confusedly and irregulerly moue themselues in the braine .

There are diuers sorts of dreames , Diuers kinds of dreames . some being called common & vulgare , because that the causes are euident : as when in our sleepe , the images and shapes of things , which the day before haue exercised and frequented our cogitations , doe make a tender and offer of themselues : Example of dreames , the causes being euident . as Iudges do often reuolue on theyr law-cases : Scholastical Diuines , on theyr relations & vrgent examinations : Carters cal on theyr horses : Sheepheards on their sheepe , and so of others .

When the cause of dreames is in vs . Sometimes the cause of dreames is within vs , as those dreames which agree with the humors abounding & working in vs , and these humors doe induce imaginations : as sometimes , by the great aboundance of phlegme beeing in the stomacke , a man dreams that he is swimming in a water : or by the weight & thicknes of humour in the stomacke or braine , a man thinkes he is crowded , or down-pressed in his sleepe .

There be other sorts of dreames , Dreames fore-telling things to ensue . which are many times predictions or fore-runners , of such things as are to ensue : but these dreames are not alwaies certaine , & they happen to persons , by reason of some speciall complexion or temprature remaining in them , or else by gyft of diuine perfection : as naturally some one is more enclined to poesie or musique , then another .

Examples concerning dreames . Many especiall examples haue beene noted , as namely the Phisition of Augustus , who dreamed that the Tent belonging to the sayde Prince , should be spoyled : whereof he aduertised the Emperor , who immediatly did withdraw from thence , and soone after it hapned , that the enemy came & set vpon it , spoyling & destroying all that was in it .

And Cicero , who dreamed of Octauius before hee knewe him , that hee should be the Prince of that commonwealth . And a souldier at Genues , who dreamed that hee should be deuoured by a Serpent , and therefore , on the day he should haue bin shipt away thence amongst others , he hid himselfe in his house : where , by the inconuenience of a tumult , which happened that day in the Citty , he was slaine by a bullet , which came from a peece named a Serpentine .

Diuine dreames or inspirations . There are other manner of dreames , which diuinely are sent to men by inspirations , or announciations of Angels : such as were the dreames of Iacob , Ioseph , Daniell , and such like . Such doe neuer happen vpon light affaires or occasions , but in cases of importance : as for the gouernment of GODS church in Kingdoms and common-weales , for order and obseruation therein to be kept : Which kinde of dreames are alwaies certaine . There be others deuilish , Deuillish dreames . as the dream of Cassius , wherof Valerius writeth .

Wee haue then spoken sufficiently ( for this time ) of the manner how we are nourished , which behooueth the more to be vnderstood , The hurt of intemperance . for our better preseruation from intemperance : for when wee giue no leysure to Nature , to make her concoctions and transmutations , the receptacles of the bodie doe fil themselues with hurtfull humors , which rotting within vs , doe engender very dangerous diseases : considering that the free and liberall course of the animall spirits , which are the chiefest and verie neerest instruments , or organes of our vnderstanding , are hindered by the colde fumes of the stomack , which them doe mount vp into the braine .

Encrease of nourishment . The augmentation of nourishment differs onlie , according to the time & quantitie of the creature , for there is a power , which in a certain time causeth in the creature a iust quantitie , according to his kinde : to wit , when it increaseth through all his dimensions , as length , largenes , and thicknes in al parts , which works it selfe about fiue and twenty or thirty yeeres . When Nature receaueth most substance to her selfe . In this time nature receiueth most substance by what shee takes , which shee looseth not by emptying her fumes & excrements , for then is the heate naturall in greatest force .

Galen saith , that after this iust quantity is confirmed in the creature , the action of nature growes to weaken , because the pipes & vessels of the body , wexe to bee more dry then before : but we say that it is the ordenaunce of God , who hath constituted and limitted to euery creature a tearme and date , vntill which time hee should increase .

Euen as wee behold the flame of a lampe , Example how the body is increased . to be nourished & maintained by som clammie drines which is in it : in like manner the bodie of any creature , hauing life and vnderstanding , hath som especial good humiditie , fat and ayrie , which commeth of the seede and essentiall beginning of the body , & disperseth it self throgh all the parts , wherein is carried this viuifying & celestiall heate , holding together , & still nourishing this heate , which humiditie once consumed , immediatly that heate is quenched .

This humidity is ( by little and little ) vsed & perfected by this heate , When naturall heate decayeth in vs . and as the measure and proportion of this humiditie is diminished in vs , the naturall heate groweth to be the more weakened .

And albeit that thys best and primitiue humiditie , be so maintayned and nourished , by that which wee take in eating & drinking day by day , yet whatsoeuer exceedeth , or goes beyond that iust substaunce , is held to bee most impure . Like vnto wine , which while his first force & nature is intire , he wil very wel beare some small quantitie of water : but if often , & houre by houre it shal be so commixed , he will in the end loose all his strength .

Example conceruing our life . Vpon the like termes standeth our life , for that which we take and receiue daily in substance , doth not so naturally nourish this viuifying heat , as the first and originall humidity . For note heereby how naturall death commeth , Death naturall according to Aristotle . which Aristotle sayth to be , when the heat naturall is extinct : that is to say , when the primitiue & originall humiditie ( pure and intire ) is consumed .

Death not naturall , Death vnnaturall , occasioned by many causes in our selues . hath many other causes , to weaken and impouerish this primitiue humiditie , which is sweet , pure and temperate of it selfe : As by drunkennes , gourmandizing , immoderate lubricities , and other excesses of all sorts .

Great pitty then is it , that in respect our life is but short , and that day by day it attracts & gathers som diminishing ; that yet through our own barbarousnesse & inhumanities , ( worthily termed worse than those of the Cyclops ) we shold accellerate and hasten our end , onely by intemperance , and diuers extraordinary kinds of excesses . The augmentation is then made by the same organes , & by the same naturall heate that our nourishment is .

Concerning generation . Generation hath his parts properly ordayned by nature , & may be thus defined . The power of engendering , is that wherby the creature is ( as it were ) remolded , and renewed for preseruation of his kinde : that is to say , of the common essentiall forme , beeing in manie distinct and singuler parts .

The manner how the fruite is formed in the matrixe of a woman , Howe the fruite is formed at the first . is thus . When the matrix hath receiued the seede of man and woman together , first of all the matrix , like to a little Ouen , ( moderatelie made warme ) doth dry & sweetly harden outwardly the two seedes together : and makes a thin skin about it , such as wee see about the hard shell of an Egge , which skinne or membrane , is made to keep and continue the sayde seede , softly and sweetly boyling within it , only by aboundance of fine and subtile spirits , which naturally are in the same seede .

This membrane , wherin the seede is kept and enclosed , The offices of the membrane . is principally made of the Womans seede , which is more soft , and lesse thicke or massie , because it is extended with more facilitie then the other .

And not onely is thys membrane made to containe the seede , but it is also for other vses beside : Of the veines and arteries of the membrane . for thereon are placed and imposed infinite veines & arteries , to the end that by them the menstruall bloode might be caried , for the nouriture and encreasing of the fruite , which veines & arteries haue their originall , not only of the spermaticke vessels , that is to say , those which draw , prepare & carie this seed , but likewise of a great truncke or veine , planted and rooted on the liuer .

This skinne is ( as it were ) folded and wrapt about the matrix , to the end the sayde matrixe might giue warmth to the fruite round about .

There is in this wrapper or membrane , many small threds of veins or arteries , which spreading and extending themselues one among another , doe constitute and make two veines and two arteries , and in the midst of them a conduit . These veines and arteries , like rootes of fruite , Howe the nauill is made , & in what time . beeing planted in the seede , doe make the nauil : where , by the first sixe dayes , nature cloatheth these stringes and threds of veines and arteries , and the seede softly boyleth in his folder . Then about the seauenth day , when the nauill is formed , and these veines and arteries ioyned , through them is drawn the blood and spirits , & caried & mingled with the saide seede , for forming of the principall members . For in thys enuellopper there are diuers entries , like the entring into some little vault or seller , in which entries or concauities , they are conioyned together , & ( thorow those vaultes ) the little rootes doe attract blood and spirit . And while the seede thus heats & boileth , The places for the liuer , hart , and braine . it is made like three litle bladders or purses , which are the places for the liuer , the hart , and braine .

There is then drawn along by a veine proceeding from the nauil , some thicke bloode , as nourishment , which thickens & shuts it selfe into the seede .

The fore-said veine is forked , and alongst one of those braunches passeth this blood , How the liuer is formed , and what it is . and settles it selfe to a thicke substance : behold then how the liuer is formed .

Wee see by experience , that the Liuer is nothing else but thickned blood , grown hard together , and this liuer hath many smal threds , which serue to attract , retaine , change and expell , according as we haue before declared .

Alongst the other branch of this veine , is formed a gutte or passage , which soone after , How the bowels are fastned to the backe . carieth , contriueth and fasteneth the bowels or inwards , to the backe of the creature , and it is a vessell where-with to sustaine the veines , wherin prospereth the verie purest part of blood , in the smallest intestines or inwards , and so conueies it to the liuer . In like manner , alongst the same branch , the stomack , the spleen , and the bowels are formed . So when the liuer is perfected , he makes an assembly of the smallest veines , as of little rootes , and by their assembling is made a great veine on the vpper part of the Liuer , which vaine produceth some high braunching foorth , whereof is formed Diaphragma : How Diaphragma is formed . to wit , a strange rounde muscle , lying ouerthwart the lower part of the breast , seperating the hart and lites from the stomacke , with the Liuer and the Spleene . And so is made a part of the bones belonging to the backe , Of the back bones . and there be branches which shoote out some-what lower , whereof is also formed the rest of the said back bones .

The arteries dispersed from the nauill amongst the seede , doe tende toward the ridge of the back , The forming of the hart . & by little and little haue a place designed , for forming and engendring of h●e hart . These arteries doe drawe the hotest and most subtile bloode , whereof in the little purse ( therfore appointed ) is the hart engendered and formed : which hart is a solide flesh , hard and thick , as is most conuenable for so very hott a member .

The great plant or veine , extends & goes iust to the right ventricle of the hart , onely to carry and administer blood for his nourishment : The harts nourishment . and beneath this veine , ariseth or springs vp another vein , which carrieth the purified blood to the lites , made subtile and hote , onelie to nourish and keepe it warme .

At the left ventricle of the hart ariseth a great arterie , which carrieth the spirits vitall , formed of blood by the heat of the hart , A comparison worth the noting . thorow all the body . And euen as by the braunches of thys great trunck of veines , the blood is conueyed thorowe all the bodies parts for nourishment thereof : So by the boughes or armes of this arterie , are the spyrits likewise caried thorowe all the bodie , to furnish it with vitall heate . And doubtlesse , The hart is the beginner of heat vitall . the hart is the beginner of vitall heate , without which , the other members can not produce their actions , neither can theyr nourishment be dulie made .

Vnder this artery of the fore-said left ventricle , springs vp another arterie , which serues to carry the sweet ayre from the lungs & lites to the hart , to refresh it : and likewise to recarry the ayre , beeing first made warme by the hart . So then , when of these two ventricles of the hart , are those veins brought forth which doe intend to the lites : of the subtile bloode ( which is transported by this veine of the right ventricle of the hart , Howe the lungs and lites are formed , & consequently the height of the body . ) is the lungs and lites formed and made , and so successiuely all the height of the body , is made by these arteries & veines , which are conueyers to the spirits and bloode , whereby nature fullie makes vp all her building .

Soone after , the brain , The forming of the braine . which is the place and seate for the very noblest functions and offices of nature , is formed in this manner . A great part of the seede with-drawes it self , & is receiued into the third little purse before specified , heereof is the braine composed , whereto is ioyned a couerture , hard and dry by force of naturall heate , like vnto a tile in a fornace , The skul of the head . & that is the skul of the heade . So the braine is onely made of the seede , to receiue , conserue & change the spirits , which are the instruments and causes of voluntary moouing , and of vnderstanding : it behoueth then that it should not be made of vile or simple matter , but of the aboundance of seed , fullest of spirits .

Nowe , euen as the veines are bredde in the liuer , and the arteries in the hart : The nerues are bred in the braine , as the veines in the liuer . So are the nerues in the braine , which are of the nature of the braine , viscuous , clammie and hard . Nor are they holow , like the veines and arteries , but solid & massie : except those two that are called Opticke , which doe conuey the spirits of the braine into the sight of the eye .

From the braine discends the marrowe in the chine of the backe , and there is great difference , between the marow of the other bones , and this heere spoken of : for the marrowe in the other bones is a superfluitie of nourishment , engendred of blood , ordained to norish and moisten the bones , The marrow in the chine bone of the back . but the marrow in the chine bone of the back , is engendered and made of the seede , appointed for producing of the nerues sensitiue and motiue .

Wee may ( by that which hath been saide ) in some sort knowe the beginning and fashion of our humaine bodie . While the fruite is in the wombe , Howe the fruit is nourished in the wombe . it is nourished by blood , attracted at the nauil , because the fluxes ordinarie to women , do cease when they become great , and the infant drawes aboundance of blood for his nourishment . The superfluous blood is deuided into three parts : of the very best & purest part , The deuision of the blood into three parts , and to what vses . is the infant nourished in his mothers bellie : the other part lesse pure , is caried to the breasts , and conuerted into milke : the third and last part , like slime in the bottome of a marish , is discharged in the birth of the child .

The times of the infants beeing in the wombe , are discerned in this sort : and the bodies of male chyldren , Male chyldren more perfect then female . are euer more perfect then the female , for the seede whereof the male is made , is hotter then the other .

An admirable secret , & worthy ( with great reuerence ) to be regarded . The first sixe dayes after conception , the seede boileth , resolueth , and becommeth as an egge , making three little bladders or purses , as before wee haue declared .

Nine dayes following , is the attractions of blood , wherof are made the liuer and the hart : and twelue dayes after the afore-said sixe and nine dayes , is the liuer , the hart , and the braine to bee seene and discerned . Then eyghteene dayes after , are the other members formed : these dayes numbred together , are fortie and fiue , and then when the members are formed & discerned , the fruit begins to haue life , for it hath som feeling : wher vpon it is saide , that about the fiue and fortieth day , the soule is infused into the body .

Hipocrates giues a very good rule , speaking in this manner . Hipocrates rule from the time of conception , to deliuerance . The daies from the conception , to the perfection & intire forming of the members , beeing doubled , doe declare the time of the childs stirring : and those dayes trebled , doe shewe the day for his deliuerance .

So then , if the infant haue his members and parts perfect the fiue & fortieth day , he will stir at ninetie dayes , & shal bee borne the ninth month . This rule is ordinarie in male Chyldren , but the female tarie longer .

Of the power Vegetatiue , and how it nourisheth and increaseth the body , as also maintaineth kind It is as easie likewise to iudge , howe much the power vegetatiue is necessary , which preserues and maintaineth ( by his offices ) as well the whole frame , as the singuler parts there-to belonging : that is to say , by nourishing and augmenting , it maintaines the seueral parts , and by generation preserues and supplies the state of kind . Euery one ought to know thys , & reuerence these gifts of God in nature , vsing them lawfully , and to the benefit of humaine societie : For it is no light offence , to be excessiue and dissolute in these thinges , wherein likewise if we keep not a meane and measure , there dooth ensue horrible paines , not onely temporal , but also eternall . Indeede Nature admonisheth vs to bee continent , How nature admonisheth vs to be continent . and if shee woulde not bee deformed in the beginning , shee would haue no other power vsed in generation then is necessary : Our selues the greatest enemies to nature . but we destroy al , by vaine lubricities , inconstant & inordinate meanes , decaying Nature in her very selfe .

Ouer and beyonde this , the dilligence , arte and care , which nature appointeth to engender , preserue and perfect the infant in the wombe of his mother : aduiseth vs to preserue and bee respectiue of kind . It is then great inhumanitie , rage and furie , if one part do grow offensiue to another : for we see by the archetecture of nature , the fashion , the seate , the order and vse of euerie seuerall part , that there was an infinite power in the Creator of thys frame and peece of workmanshippe , The infinite goodnes of God in our bodies framing . by so great wisedome ordayned and compassed , by vnexpressable goodnes liberally furnished , and prouided of all thinges for norishing & maintaining the same .

Doubtlesse , whosoeuer sees not & vnderstands these things , hath lost the light of true sence , and is more degenerate to humaine nature , than Nabuchadnezzer when hee became a bruite beast .

And in truth , the order of these powers is worthy consideration : Howe the order of the seuerall powers is to be considered in theyr offices . for ( as hath beene said ) the power to nourish , maintaines the distinct and singuler parts : the power of augmentation , giues them a iust quantitie , that is to say , greatnes , largenes and thicknes : the power to engender , preserues & supplies kinde . I say ( in repeating it againe ) that this order cleerly shews vs , that there is an eternall GOD , An absolute proofe of God against any Atheist whatsoeuer . who by his infinite power created these natures , & by his incomprehensible wisedom assigned them theyr offices , and seperated theyr effects , as we may behold that euery one begetteth a thing like to himselfe . For these kindes are guarded in their cerkitude , and by a certaine law and maner are these liuing creatures produced : and not confusedly ( without counsell ) mingled & confounded in their kindes .

We should consider and acknowledge God in nature reuerently , A note concerning christian dutie in vs toward God , in regard of al his diuine gifts bestowed on vs in nature . we should esteeme the actions of nourishing , giuing increase , and supplying by generation , as diuine gifts and graces , the abuse whereof is punished by most horrible paines . We see drunkennes , licorish feeding , & grosse gurmandizing , to bee the causes of murders , circumuentions in iudgement , trades , traffiques and merchandises , of beggeries , and miserable ruine of goods and lands , of wretched diseases and sicknesses , as well corporall as spirituall . As for lubricities and immoderate thefts , we see the euils and inconueniences ensuing thereby , to be great , & in greater persons then one woulde wish to see it : wherat those of better vnderstanding receiue no mean discontentment .

The second power of the soule , Of the power Sensitiue , being the second power of the soule . is called sensitiue , it is that wherby wee discerne our seuerall actions , and it is an excellent and necessarie benefite to man : not only to search and seeke after his liuing , & a certaine place wherin to confine himselfe ; but likewise for many other offices requisite in humane societie . Thys power is deuided into sences exteriour & interiour .

Of the exteriour sences , beeing fiue in number . The sences exteriour are fiue , namely Sight , Hearing , Tasting , Sent or Smelling , and Touching , & these fiue sences are discerned by theyr offices , seates or organes .

1. Sight , & howe the same is wrought in vs . Sight is the sence whereby wee beholde colours and the light , which things are propper obiects to the sayd power : and this perception is wrought by the meanes of certaine spirits , comming from the braine by the optick nerues , into the apple of the eye , wherein there is a christaline humour , which receiues ( as by a glasse or mirrour ) the kindes & lusters of colours , and likewise of the light .

We gather also hereby , the greatnes , figure , number , motion & position of bodies , yet not singulerly and properly so , but likewise these things are known with and by helpe of the other sences .

Aristotle beeing demaunded , considering we haue two eyes , wherfore all thinges which we behold , do not seem double to vs ? the aunswere he made thereto was thus . Aristotles answer concerning our two eyes . That because the nerues of the eye , are seated betweene the place of their originall , and the eye , where they meete together like the forke of a tree , therfore the spirits vnited there together , doe make the obiect seeme but one thing onely .

Of the inward organs of the sight , and what vse they serue vs to . The interiour organs then of this power , are the spirits assigned to that office , and they are transported by the Opticke nerues into the eye , whereof the exteriour is the eye . This power serues vs to knowe the heauens , & they moue vs to vnderstand , the power and wisedom of so great a GOD : to know also the elements , and them seuerallie in their natures , to the end we might make election of the fairest , and leaue the deformed . Small difference between life & death , but by the benefit of sight In sooth , there would appeare , no great difference betweene life and death , if we shold haue perpetuall darknesse : what a wonderful blessednesse then is it , and more then our frayle thoughts can stretch vnto , that GOD hath giuen vs this gift , namely , the light ?

Plato saith , that our eyes are giuen vs , Platos oppinion , to what end our eyes are giuen vs . to instruct vs in the knowledge of God , when we behold the cleerenes of heauen , with his reguler and ordinarie motions : for this admonisheth vs ( whether wee will or no ) of the builder and maker of the world , of his great power , wisedom , & counsell , and of the admirable and eternall light , whereof we shall haue ioy after this mortall life . This power hath his seate in the humour christaline , shut vnder the bal of the eye , which humour shineth of his owne nature : Where the sight hath his seate and abiding . and the nerues thereto deputed , doe carrie the spyrits , which attain to the boule of the cirkle , that shewes it self in the eyes to be of diuers colours .

These spirits then giue life to the eye , and are as a little flame , Of the spirits that giue life to the eye . resembling the Celestiall bright beame , and giueth strength & power to see . The names , the matter , the qualities , & the seat of the balls and humours of this member , wee leaue vnto the Phisicall Anatomists : but properly and peculierly , by this sence wee apprehend the light & colours , for , as Aristotle sayth , Aristotles iudgment of the eye . the eye can see nothing , but onely by his colour , which colour is the qualitie of a commixed body , participating of the light .

A question concerning the sight of the eye . One demaunds , how those things offered & apprehended by the eye , or whether so euer it addresseth it selfe , are thereby perceiued ? the common aunswere is , The answer worth the noting . the light beeing in the colour of the thing seene , spreads and extends his beames thorow the ayre , and thys light formes an image in the eye , as in a mirrour , because that the beame when it findes the eye , redoubles if self & gathers together , & so the image is made : as wee shall see the Sun beame , An excellent comparison . entring by a creuise or crannie into an obscure place , when it settles it selfe vpon any hard thing ▪ as on a wall , it engrosseth & redoubles it selfe , as is very easie to be noted .

If the light bee ouer violent , it may hurt and offende the eye , How easilie the eye may be offended as wee may see by the flash of lightning : and any colour that is too excellent , cannot suddenlie and perfectly be discerned , but it raiseth some debilitie in the sight , as we may see likewise by snowe : but questionlesse , the whole nature of the light is full of meruailes , and can neyther be perfectly explicated , nor sufficientlie vnderstood .

The maner how colours are truly discerned . The kinds or images of whatsoeuer colours , are not perceiued at all , but onely by the means of the aire , or the water , as we may note , when one offers a thing too neer vnto the eye , then the beholder doth not plainly see it , for assuredly , the light which is in the colour , is very feeble , and a man cannot see or discerne it , without some distance , yea , and very ample meanes of it selfe . The true capacitie of the eye in sight . And it is also to bee vnderstoode , that the eye neuer sees any thing , but according to a direct line , and that the shapes or images which come into the eye , doe carrie the figure or likenes of a Piramides , which figure is seated in the thing seene , and so in a direct sharpnesse renders it to the eye .

The commodities of this sence are euident , The benefits which the sence of sight yeeldeth . as well for the knowledge of God , our search for safetie and assuraunce , our willing preuention of perrils and inconueniences : as also for our choyse and election , of those things which are beautiful and fayre , and leauing them , which in themselues appeare to be ill shapte and counterfeit , & God knowes what confusion would happen in our life , if we had not this happie and gracious power of sight .

2. Of Hearing , & the organs therto appertayning . Hearing is a Sence wherby we apprehend sounds , which sence is garnished outwardlie with an organe ample enough for entraunce , but crooked and ful of windinges in descending , to the end that by little & little , the sound might gather it selfe together in the organe : for otherwise , if the sound entred violentlie , & altogether , it would greatly hurt the power sensuiue .

Sounde is a qualitie , What sound or noyse is , and howe it makes it selfe . onely comming from the fraction of the ayre , which is made when two bodies large and harde do beat against one another . This fraction is made in the ayre , as wee may easily see , when we throw a litle light stone vpon the water , it makes an appearance like litle circles , in turning and entring into the water : and euen as in small & narrowe Fountaines , those circles beat often against the walls , and so redouble them-selues : euen so in places which are cauernie , vaulty , or in forrests that are well furnished with Trees , the ayre comming from such hollow breakings , doth very audibly and perfectly redouble the sounds .

The meanes wherby any such sound or noise is apprehended , Of the means wherby eyther sounde or noise is apprehended . is the ayre , for thereby is the sounde carried to the hole or buckole of the eare , and is there entertained by another interiour ayre , tempered by diuers sweet spirits , only thereunto naturallie ordained , which ( against a litle thin skinne spredde ouer the hole , ) renders back againe the sounde ; as wee see the skin doth vpon a drum or tabour .

This sounde made against the saide thinne skin , Howe all sounds are conueyed to the sence common . by the spirits tempered of the sweete naturall ayre , is conuayed by the nerues ( for that seruice deputed ) to the sence common , where only is made the dijudication & discretion , of the qualities of all kinds of soundes : to wit , which are obtuse or piercing , which are sweet , rude , wandring or delightful , & so of al other differences and varieties in the sounds .

The maner how our voyce or speech is formed . To this purpose may wee speake of our humaine voyce or speech , which is formed and made on high at the rude , rough , and sharp arterie , for so some call the conduit or wezand , where the tongue ( at the entraunce of the throat ) smites & cleaues the ayre , as we may verie apparantly beholde in our Flutes , so is the voyce made in the wezand , and so is guided right alongst the throat . Therefore Fishes doe forme no voyce at all , An excellent note concerning our voyce or speech . for they haue no such conduit , neither lungs or lytes , by the motion whereof , ayre might mount vp into theyr throat : these things are euident , but the meanes and causes are hidden , beeing an especiall benefite granted by God in nature . Nor can the said causes be plainlie vnderstoode , by the weakenes and obscuritie of the light of our capacities : Notwithstanding , we ought reuerently to giue glory to the Creator , for hauing so wisely created and ordained the causes , motions and effects of this sence , which is so profitable and auayling , not onely for our health , but likewise for directing the affaires of this life : For , by thys sence wee haue faith , By this sence wee haue fayth . saith S. Paule : thereby we also make our contractions , & in our conuentions , it is necessary to vnderstand one another .

3 Of Smelling , and by what organs it is apprehended . The sence of Smelling , is that wherby we distinguish sents and odours ; The organe of this sence is two little spungie teates , and full of spirits , which are seated beneath the forehead , aboue the conduit of the nostrils , whence the substaunce of the braine , conuerts to a little neruie skin , but yet exceeding soft and verie tender : by the closing & pressure whereof , all sents & smells are apprehended .

Nor are the two nostrills the proper sence , but onely doe serue to conuey the odour into this organe : as is verie easie to be noated ; for , we perceiue not at al anie odours or smels , but only attract the ayre by the said nosthrils , to the organe seated neere the braine , to the end , such gracious smells might recreate & cherrish the braine .

Odour or sent , What odour , sent or smell is . is a certaine qualitie in a subtile and inuisible fume , issuing from commixed bodies , wherewith the ayrie humiditie is mingled in an earthly nature , abounding eyther more or lesse , and is like a thing burnt , or much dried ▪ as wee may gather by the wood of Iuniper ▪ Rosemarie & others : wheron it is said , that the humour or moisture , gouernes in the sauour , & the drinesse , in the odour .

Thinges burnt , Apt comparisons of sents in their moist & dry kindes . that are moist in a mediocritie , doe sauour well , but such as are altogether dry , haue no odour at all : because in them both cold and drinesse , are the reasons that they haue no sent .

And albeit that some colde things are odoriferous , as bee Roses & Violets : Neuerthelesse , by their odor they doe heate and warme sweetly .

This is the reason , why in the East partes , things of strong sauour doe most encrease , The sweetest things haue least sauour . because the country is hot , and likewise things exceedingly sweete , haue the lesse sauour , by reason they are fullest of humiditie .

Contrariwise , those thinges which bee lesse strong , & yet burning , are of the better sauour , as Rosemary is good in odoure , but very bitter in the taste .

The differences between good sents and hurtfull . The generall differences of odours , are those that bee good odours , which comes from the sweetest parts , and best digested , hauing an ayrie nature , and is a pleasing recreation to the braine . And likewise bad odours , which are those that be called stincking , being a qualitie comming from the corrupt and putrified parts , which is a poyson and hurt to the braine .

There be other differences of sent , taken of sauours , as is a burning and strong odour , such as the sent of Garlick or Onions : & the sower sauour , drawne from sharpnesse , as the sent of vineger . The means howe wee iudge of smells . The meane whereby wee discerne and iudge of these odours , is the ayre : for Fishes do sauour a smel or odour in the water : as we beholde them to be sooner taken , by the sent of some one baite , then of another .

Sent is very necessary to our life . It is a thing very necessary to life , as wel for recreating and delighting the braine , by the receiuing and perception of kindliest & best pleasing sauour● ▪ as also for freeing and ridding ( by the nosthrils ) the superfluities of the braine .

4 Of the sence of Tasting ▪ & his organe . The sence of Tasting , is that whereby we discerne and rellish sauours : the organe of this sence , is a neruous skinne , spred ouer the fleshe of the tongue , which fleshe is full of pores , slacke , slow and spungy . Howe the tongue receiues his tast . The selfe same skin is extended to the pallate , and hath his originall of those nerues which discende by the pallate , to the roote of the tongue , & giues the tongue his power to taste , & to discerne the foure chiefest qualities : Now because the sayd flesh is full of spirit and humour , the more easily is therin impressed the sauour of things .

The meanes of thys powers vse in his actions , is the saide loose or slack flesh , The means of the tastes vse in his actions . & the spettle or moisture which is aboue it : and therefore we see , that such as haue an Ague , find al things bitter , for their spettle is bilious or hot , as much to say , as mingled with the chollerick humour .

The obiect of thys sence , Sauour , the onely obiect of taste . is sauour , which is a certaine qualitie in the thing , hauing more humiditie then drines , which is digested by the heat naturall . Many sorts of sauours . There be many sorts of sauors , which make very much for our further knowledge : because they shewe and teach the diuers temperature and complexion of things , and for whom they are meetest , which is a matter well worth the regarding and vnderstanding , as wel for our ciuill regiment in dyet , as for the remedie of diseases : for , as Galen saith , it is necessary that our nouriture shoulde be sweet , or prepared , & mingled with things that are pleasing and sweet .

The sauour that is sweet , as of honnie , Of the sweet sauour . or of sweet wine , doth delight the tongue , because such a sauour is ayrie , & agreeing with our fleshe and bloode , proper also to nourishment , temperate both in heate and drought : for , ( as is already sayd ) it is needfull that the nourishment be sweet , or at least tempered with sweetnes , because sweet viands & drinks , doe mollifie and fill the parts which are dry & vacant .

Of the sauour ouer sweet . But notwithstanding , such things as are exceeding sweet , as Suger and honie , doe abounde in their ayrie heate , and very easilie enflame and conuert into choller : therefore such as vse Suger and honie too often , or aboundantly , it ingenders in them strong choler , & putrifactions also , onely by the abounding of humours . Of the fatte & marrowie sauour . The sauour which is neerest to this before named , is the fat and marrowie , which is not so hott as the former : such is the sauour of butter , oyle , and flesh .

A meane in vsage of them is good , for thinges which are ouer fattie , do hurt much : because they will floate vpon the stomacke , offend and hinder digestion , and also doe engender oppilations .

What sauours best agree with nature , and most please the taste . These two sauors are most agreeable to nature , and delight the tast of a healthfull person . For , euen as the hand glads it selfe , at the entrance into luke-warme water , beeing made temperate in his heate : so the taste delights it selfe in thinges sweet and fatty , because they are indeed temperately hotte , like vnto the blood and flesh , & also doe procure delectation , in that they agree in temperature with nature .

Of the bitter sauour . The sauour which wee call bitter , is properly contrarie to the sweete , and is a sauour that frets , makes hoarse and bites the tongue , & is of an earthy nature or complexion , which beeing thick also , hath naturally in it an excesse of heat in drines : as is the taste of wormwood and Aloes , and therefore thinges ouer bitter , doe neuer nourish .

The sauour strong and ardent , Of the strong and hot sauour . differs from the bitter , for not onely doth it wring , byte , and teare the tongue : but also it burnes and chaps it , which penetrates & enters by heating and drying extreamely : This sauour exceeds the bitter in hotnes , and such is the taste of Pepper , Ginger , Sneesing-woorte , Garlick and Onions .

There is a sauour called sower , drawing on sharpnes , Of the sower sauour . which in returning backe becommeth cold , whereby it flagges & weakens the tongue much : which sauour is both colde & dry , neuerthelesse it exceedeth most in coldnes , and such is the sauour of Sorrell .

The sauour of vineger is not altogether so , for , as it retaines some obscure and weak heat , so is it also some-what strong , and yet therein is coldnes most ; For , when the ayrie partes thereof are cast foorth , it remaines earthie in some chillie humour .

Hence is it naturallie receiued , The sharpest sauours doe most vrge appetite . that sharpest thinges doe giue most appetite : because they deiect the superfluous humours , gathered before together at the entrance of the ventricle , onely by byting , without any burning . So doth Sorrel seem good for such as haue a Feauer , not onely because it casts out & discharges the ayrie superfluities , but likewise , by reason it moderates the heate chollerick .

The sauour called greene , Of the greene sauour , that edgeth the teeth . which setts the teeth an edge , shuts vp and drawes backe the tongue : Wherefore it hath the power to collect , thicken , and bind fast , being of an earthy nature , crude , cold , & dry , therefore it differs from the precedent sauour , because the former is of a subtile nature , and this other is thickning : of such tast are Medlars and other greene fruites , before they are come to theyr maturitie , for when they are ripe , they haue a commixed sauour , as mingled both with sweetnes & greenenes . Of the rude and sharpe sauour . There are other sauors besides these , as that which is termed rude , & sharpe too , that softly dries & hardens the tongue , yet neyther wrests nor binds it , like the precedent taste : in nature it is earthy , massiue , cold and dry , neuerthelesse , more hotte and moist then the other .

Galen saith , that this rellish is good in wine , for wines of this taste , doe naturally shutte vp and dry the ventricle , casting fumes of small heat vp to the braine .

The salt sauor makes not any retyring of the tongue , Of the salt sauour . but it whets it by washing and drying it , for salt guardeth from putrifactions , because it thinneth and drieth the parts seuerally , perfecting all the humidities ; wherfore salt hardneth soft flesh , and softneth hard : for , as in the soft it consumeth all superfluitie of humour , so in the harde it attenuates and softens the parts , making the more mild and daintie , beeing of an earthy nature , thick , hotte , and dry .

Some things are said to be without sauour , Of thinges without sauour . because in them are not to be found any of these natures before expressed .

The sence of Touching , 5. Of the sence of Touching and his organe . is that whereby we discerne the foure chiefest qualities , to wit , heat , cold , drought and moistnes . The organe of this , is not in any sole or alone part of the body , but is like a thin skinne or neruie caule , which is spredde ouer the whole bodie , vnder the vppermost skinne , taking his originall from the braine , and from the mouth of the chine bone in the backe . The most subtile nerues , doe make the most sensible parts , as are those nerues that descend into the purse of the hart , and to the ventricle . Of the benefit of this sence . The benefite of this sence is apparent , for a man delights when hee is hotte , to touch coole things , & the coldest parts of the body , take pleasure in touching thinges that are warme .

The interiour sence is a power working by organes , Of the inward sence , and where it is seated . seated within the brows or forehead , appointed for knowledge and vnderstanding , excelling all the exteriour sences . For if wee should apprehend onely the things , which offer and present them selues before vs , without discerning or making any iudgement of them , it would profite vs but very little : For , what auailes it to looke on black and white , & not to discerne or seuerally distinguish them ? Therfore the sence interiour is very behouefull , The necessity of the inward sence to make discretion and dijudication of things , by their seuerall causes & effects : as the horse , accustomed to passe by the way where hee hath once falne , growes afraid of falling there againe , this hath them some power aboue the outwarde sences , whereof we shal come to speake hereafter .

The sence common , and memory , according to Aristotle . Aristotle numbers the sences interiour , to bee two : to wit , the Sence common , and Memorie .

Galens addition of cogitation . Galen puts another to these two , called Cogitation , so hee accounts them to be three .

Fiue inward sences . There be others that name fiue inward Sences , to wit , the Sence common , 1. Sence common . which receiues the images and apparitions of thinges presented to the outward sence .

Secondly , 2. Sence imaginatiue . the sence Imaginatiue , which discernes the actions of each one of the exteriour sences .

Thirdly , 3. Sence estimatiue . the sence Estimatiue , which by one thing iudgeth another : as a horse , when one strokes or clapps him , conceiues that he takes pleasure in him .

The fourth sence is called Deliberation or Cogitation , 4. Sence deliberatiue . which gathers ( from furthest off ) the causes of thinges : these doe conferre and make iudgement , after knowledge is receiued , what difference and agreement hath beene betweene them , which vertues and effects only they haue .

The wonderfull prouidence of God for his creatures . Our eternall GOD , hath by his ( prouidence ) enstamped in his creatures , a moouing meruailous , to search and seeke after thinges necessarie for conseruation of their liues , and remedies likewise for their diseases : as Serpents that seeke after Fennell , for clearing of theyr eyes , or young Asses that search for the hearbe Ceterach , to allay theyr melanchollie .

The Serpent or Snake , A strange example of the Snake & the Lamprey . beeing willing to meet or company with the Fish called a Lamprey , begins to hisse or whistle , to procure her comming , and perceiuing that she comes , to meet and bee sociable with him , he casts his venim on the grauell , as fearing to engender ( of her ) by venim or corruption : but when he hath ended , he returnes againe to seeke his venim , which if hee finde not , he dies with griefe , for hauing lost his armes or weapons .

Now , albeit that they doe these thinges naturally , yet wee may notwithstanding iudge , A kinde of deliberation in dumb creatures , confirmed by examples . that they haue herein some kinde of deliberation : as we may note for example in a dogge , that knowes his owne maister amongst a huge croude of people .

A Foxe , a Cat , a Lyon , and other beastes , which haue been seene to doe admirable acts : and as for Swallowes & Bees , although they performe very meruailous workes , yet for all that , they haue much lesse cogitation then they afore-named .

5. Sence is memory . The fift interiour sence , is Memory . The organe of the sence common , The organe of the sence common , & his place . is two ventricles at the doore or entrance of the braine : as much to say , as when the nerues of the sence exteriour , doe carry their spirits in their concauities or ventricles , then afterward do these spirits imprint or stampe the shapes and images of things in the braine : and thus the sence interiour workes his actions .

It is certain that there be many powers in the inward sences : for , Many powers in the inward sences . a man may loose memorie , without any detriment to estimation : moreouer , when estimation is wounded , them medicine or remedie is applied to the forepart of the heade , but when memory is weakened , then helpe is giuen to the head behind .

Cogitation hath his organe in the midst of these two ventricles or concauities , The organe of cogitation , and his seate . which are before in the head , and this power is more excellent to some , then others , according to the better composing of their heads : as wee see some more sudden and quick in inuenting any thing , then others are . Some also wil diuine & iudge more certainly of a proposed case , Example of this sences power . then others : as Salomon so readily perceiued that the woman lyed , who would haue the infant deuided in twaine , and distributed to her and the aduerse partie by halfes , for he conferred the affection of the mother indeede , with the other parties , which was nothing at all vnto the child .

The organe of Memorie is behinde in the brain , The organe of memorie & his place . which part hath lesse humiditie than before , and is more apt to conserue the images & shapes of things .

Of the brain in his kinds , of diuersitie . A braine too moyst , doth easily apprehend thinges , but suddenly forgets them againe : wheras , the braine that is harder , apprehends more difficultly , but retaineth longer .

Cold and drinesse of the brain , is a very pernicious thing for memorie : wherefore it is saide , that lubricitie is a plague , which spends all humour naturall in a man or woman , and most certaine is it , that age then comes , when naturall heate & natiue humiditie do most decline .

The power appetente , is that wherby we pursue or flie those thinges which present themselues before vs : This power is called sensitiue appetite , whereby all our affections , do pursue what we haue apprehended by the exteriour sence .

There is one kind of appetence or desiring , Two kindes of appetence in the sences which begets it selfe by touching , and is one while tearmed griefe , another while delectation : the other is made without touching : & so ensues cogitation , or moouing of the hart , whereby wee followe what is offered , and which cogitation ( be it true or false ) shewes what is most conuenient for nature , or makes vs shun the things that are not conuenable : so that naturally wee may perceiue it cannot bee otherwise , but that the thing presented to the eye , must bee from it a sufficient distaunce , or else it is not seene , neyther can the Nerues doe theyr delighting functions , but in touching those thinges agreeing with nature , whereas contrariwise , those things which are disagreeable , breaking and hurting the parts , must needes bee yrkesome to them , and very painfull .

True it is , Of the power Motiue . that the motiue power may be restrained by the will , for , if wee please , wee may shut our eyes , and then we can behold nothing at all : but while the eye is open , and at libertie , distant from his obiect by a sufficient space , it cannot but receiue the image thereof ; therefore such as haue saide , that griefes are oppinions , Of greefes . which come and goe according to imagination , haue spoken against manifest and vniuersall experience .

Foure principall affections .

1. Ioy . 2. Feare . 3. Hope . 4. Hate .

The opposites foure .

1. Loue . 2. Greefe . 3. Enuie . 4. Iealosie . There be foure principall affections , to wit , ioy , feare , hope , and hate , whereunto are reduced loue , greefe , enuie , iealosie and others . And surely it is a meruailous thing , that so soone as a man hath knowledge of a thing pleasing or offensiue : the hart moues it selfe , and likewise the spirits and humors of the bodie .

Of anger , & the hurt it doth the braine . As in anger , the hart ( as rising to reuendge himselfe ) labours and beates , & then the spirits beeing chafed , doe heat the blood , and the actions of the members are troubled , by the suddaine moouing of the spirits and confusion of the blood : but especially in rage or anger , the braine is hurt by the bloode , and the spirits inflamed or ouer-heated , doe mount thether , by fiering the nerues and substaunce of the braine ▪ which causeth a shaking or trembling in the heade , by vehement and suddaine mouing , as also a present fiering of the eyes , & all the face becommeth as burning : therefore , by ouer vehement anger , are frenzies ingendered , & oftentimes Apoplexies .

Homers oppinion concerning anger . Homer saith , that anger is sweeter than milk , as meaning , that a man takes great pleasure , when he may reuendge himself , as he that loues ardently , is buried ( as it were ) in ioy , when hee hath the iouissaunce of the thing by him beloued . Of feare , and how it hurts the hart . Feare is a moouing of the hart or affection , whereby the hart shuttes vp it selfe , as flying and shunning euill to happen , and this affection agrees with greefe : for albeit the harme or euil is not yet present , neuerthelesse it is wounded therby , as if it were instant . In like maner , The hurt of greefe and sadnesse . in griefe or sadnes , the hart ( as beeing pressed downe & close shut ) is weakened , by drying & languishing , for not hauing the libertie of the spirits : wherefore , if it continue long in this estate , it prepares the death of the body , because the spirits , by their long pining and consumption , can giue no further help or succour to it : beholde what great hurt ensues by greefe and sadnes .

Loue is a mouing of the hart , Of loue , and how it helps the hart . whereby wee desire some thing , be it truly good , or but in apparance only . In this mouing , the hart doth ( as it were ) leap & flie , striuing to attract that thing vnto it , onelie to enioy it : Hope dooth best of all agree with this affection , but yet she is more vehement .

Of hate and his hurt . Hate is a kind of constant & permanent anger : and anger & hate are contrary to loue .

Of Shame . Shame is a motion , whereby a man despiseth and growes agreeued at himselfe , for som faulte or turpitude by him committed .

Of mercy . Mercie is a greefe which a man takes for the paines , miseries or aduersities of another .

Enuie is a sorrowe of one man , at the good , Of Enuie . commoditie , or aduancement of another .

Iealosie is a mouing , Of Iealosie . mingled with loue and anger , to wit , when a man loues some thing ▪ and growes displeased against such , as doe harme , dishonor , or ill to the thing he loueth : as the prophet Helias , louing the honor proper to God , grewe offended at the misbelieuers . How a king ought to be iealous . So should a king or gouernour of a country , bee inflamed with the loue of iustice , the profit , honour and aduantage of honest people : contrariwise , hee ought to despise the wicked , vngracious , seditious , and disturbers of peace , loyalty , and publique truth .

An affection more hurtful then the rest . There is another affection , which hath no name neither in Latine nor French , & it is contrary to iealosie : that is , when one desires the losse and ouerthrow of the good , and the exaltation of hypocrites , lyers , and seditious persons , such as were Nero , Tymon , & ( it may be ) others of like qualitie now in these times .

Ioy is a moouing , Of ioy , and how it delighteth the hart . wherby the hart dilates it selfe , & sweetly takes pleasure at present good : it disposeth it selfe in hope , to receiue a future good .

Some of these affections are good and agreeable to GOD : Of affections pleasing to God . as are honest loue of thy neighbour , of thy children , thy wife and thy country : iealosie of the honour and glorie of God : desire for the aduauncement of vertuous people : feare of the anger and iudgements of God : hatred of Tyrants , seditious & dissolute disturbers of publique peace : hope and confidence in God in all afflictions whatsoeuer , beeing assured that he sees vs , and that he will still haue compassion on vs .

What the contrary are . The other are vicious , as enuie , hate , and those beside , which trouble the peace of humaine communication , and are the paines or penalties of the first fault , dispersed ouer all mankinde : the meane or moderation of them is very necessary , for the conseruation of humaine societie , beeing the onely butte & aime of morall phylosophie , and of all ciuill lawes in generall .

And certainly , The hurt of humane societie . neyther can this societie or religion be maintained , except we refraine from auarice , hate , and other such like vicious affections , which horriblie doe deforme nature in this part , it remaines then to support thys part with all diligence and respect .

The organe or seat of thys power , is the hart , The organe of the power appetente . & not any part of the braine at all , for oftentimes a man shal desire what hee knowes to be ill : as Ouid saide of Medea : I see & approue the good , but I doe the euill . And S. Paule : I see another lawe in my members : that is to say , the hart , repugnant to the lawe of my vnderstanding , & it holdeth me in captiuitie , vnder the law of sin and death : and many other things ( to like effect ) in his Epistle to the Romanies . In briefe , very often is iudgement reprooued by affection , whereby then it is most cleere & euident , that our affections are not in the braine , where indeede is the certaine knowledge of thinges .

In this sort disputes Galen , Galen , concerning our affections . and by the same reason it is apparant , that affections are not oppinions , as the Stoicks held and esteemed them to be .

That the affections are not of the liuer nor the other parts , Affections are not of the liuer nor the other parts . where the naturall appetentions are , of eating and drinking , it is manifest : for , the affections can easilie appease themselus , or vse some kinde of moderation , apprehending the same by reason , and demonstrations : but the naturall appetites , as to eate or drinke , will not be guided by any reason : for , as Homer saith , there is nothing more impressing or continually vrging , Homers saying of the belly . then the belly , especially when it is hungry : for it compells vs to be mindfull thereof , although we had no care thereof at all , and albeit wee had neuer so many other things to doe .

Seeing then that our affections haue theyr seate , neyther in the braine , nor in those parts where the organe is of the power vegetatiue : we must conclude them , that they are in the hart , for the hart is iocond and merry in ioy , mirth , loue , and hope , but in greefe , anger , feare , hate , & such like , it is wearie , and much troubled .

The holie Scripture saith , Concerning our loue to GOD . that a man ought to loue God with al his hart , as much to say , as by the affection to receiue the fruition : to pursue this loue in cheerefulnesse of hart , desiring to please him , and in truth ( without feigning ) to embrace , franckly entertaine , & fulfill his Lawes , trusting in him , & expecting health onely from him : heereto are reduced the commaundements of the first Table . The degrees of the commaundements , in the first Table . Now because those works & labors which God commaundes vs , ought to be done of vs in cleannes of hart , not hipocritically , or with dissembling : wee will speake a little thereof heere in this place .

The first commaundement dooth strictlie charge vs , Of the first commaundement . to stande in awe and feare of God : wherby we may assure our selues without any doubting , that hee is a God , to whom we owe obedience , and that he punisheth the faultes , offences , excesses and malices of men .

The second expresseth , Of the second commandement . how iealous hee is of his honour , that hee will haue no partner or competitour in his honour , much lesse anie attribute at all to be giuen to stocks or stones , images , or inuentions of mens idle braines : the penalties of such offences are therin described , & to what generations it in iustice extendeth , wee ought then to be most careful of his honour & glory .

The third , Of the third commaundement . chargeth vs to doe all honor and reuerence to the Name of God , & it is the exteriour honor which is contained in this commaundement , wherby we are enioyned : that with great heede , wisedome and feare , wee should take care of an oath , for affirmation of any thing , because it is most certain , that God hath an eye on all our dooings , and that hee wil seuerely punish our iniquities .

So then wee shoulde affirme truth in an oths taking , and desire him to punish vs iustly , if we sweare not truly , or if wee doe beguile and deceiue any one : hereby also wee are taught , to detest and holde as horrid , all blasphemies & speeches , which are contrary to Christian religion , and so it is commaunded in the inuocation on God .

The fourth commaundement , Of the 4. commaundement . consisteth in the obseruation of ceremonies and duties , thereto belonging , as also in their diligent regarding : according to our entraunce into the knowledge of God , of which knowledge they are visible signes , exciting vs to obseruaunce of true religion . Then the true performing of the commaundements in the first Table , is true feare of God , The sum of the first Table , well worthy to be regarded . certaine trust in his mercy , obedience to all his commaundements , explication and publication of his doctrine , inuocation for his ayde and propitiation , giuing of thankes , praise of his Name & glory , for the creation , conseruation , & manutention of nature , beeing his owne worke , created , conserued , furnished , prouided and maintained by him : behold heere the lawes of the first table .

Of the second table . In the second Table , is contained necessarie precepts for our owne pollitique societie : for , first of all , such a state cannot be rightly maintained , except there be a kinde of degree and order obserued among men .

It is that whereof Aristotle speakes in his Pollitiques , Aristotle in his Pollitiques , concerning the difference amongst men . there are some naturally free , & others as seruaunts : as much to say , as that some haue ( by the gift of GOD bestowed on nature ) more light of understanding , & more purity of affections , than others can reach vnto , to the end , that they may guide and guarde by edicts , lawes & statutes , the affaires & negotiations of thys lyfe . Such were the ancient law-makers , Pretors , & Iurisconsults , who left vnto vs so many prouident lawes , gathered by certaine demonstrations , of the cleerenesse and light , which God had infused and placed in their vnderstanding , as also theyr sincere loue & iealosie , for the tranquility of publique peace : S. Paules affirmation of lawes & obedience . Which Lawes , ( saith S. Paule ) beeing written in our harts and consciences , woulde giue vs testimonie of them . What men are to bee honoured .

Such personages then ought to be honoured , as , holding the bridle of authority , do tame rude seruaunts , that is to say , such as cannot cleerelie iudge of thinges : or ( thorowe their inordinate affections ) do perpetrate crimes , & commit offence to the ciuil bodie , or to the honors or goods of others .

There are two manner of gouernments , Two manner of gouernments , the first compulsiue . one is , to force & compell the rebellious contemners of honestie : like vnto a maister , who constraines his seruant ( willing or vnwilling ) to doe his dutie , without any refusall or contradiction .

The second , ciuill and obedient . The other manner of gouernment , is pollitique and ciuil , as when without compulsion , a man freely dooth the acts of honestie , holding in horrour and abhomination , all wickednes and turpitude : namelie , when a man in reason is perswaded , that it ought to be so : as Pericles , Pericles ruling of the Athenians . who by honest reason & speeches guided the Athenian Common-wealth : or as a holy & wise Preacher gouerneth his congregation and church . Seuerall affections in the multitude . In this multitude , euerie one haue their seuerall affections , some , sudden inordinate mouings , and directlie repugnant to vertue : but then by perswasion , which a man perceiues to be vsed , of the hurt & inconuenience that may thereon ensue , as well publiquely as priuately ; they are made more moderate , and faultes remitted .

God hath stamped in vs , Reason and iudgement giuen vs of God . the image and forme of either of these maners of gouerment . Reason & iudgement well and truly conceiuing thinges , fore-sees the commodities and disprofit of al enterprises whatsoeuer , exciting or restraining , and accordingly moderates the affections of the hart : and this manner will hold out very well , if daily our affections be managed by sound iudgement .

The first offence , natures maine impediment . But because ( in thys case ) nature being disrancked and made vnrulie , by the first offence cast generallie on all , the affections are not moderated by iudgement , deliberation , The wil , commaunder of the affections . or honest councell : the will , as mistresse of the affections , forbids the motiue power , that shee transport not the members , to perpetrate vnreasonable or pernicious things . As a man hauing a Feuer , affects to drinke inordinately : but yet the will checks the hande , that it shall not approche to the cup or glasse .

Thus see we two direct formes of gouernment , The application of the two gouernments in nature . the one ( to hold back the rebellious insulters ) in theyr office : and the other , by sweet exhortations and reasons , drawne from the rule of vnderstanding , to guide the obedient , and sway their actions to publique profit and honour .

Concerning the offices we owe by dutie to our parents , Of the dutie we owe to our Parents , exampled . we haue a most cleere example in nature : as we may easily see in the young Storkes , who when they attaine to strength and age , doe nourish & assist their fathers & mothers .

The following commaundements , forbid to doe iniury or harme to the bodies of one an other . Of the other commaundements following . Man is created to be sociable & communicatiue , as is shewen vs by our procreation , carefull nourishment ▪ and dilligent regard of our propagation : but the principall ende of this societie , is for our ioynt instruction , and erudition together in the lawe of God , and al laudible actions whatsoeuer .

And because improuident and ill aduised men , The reason why lawes & penalties were instituted . haue neede of directours , therefore , to the end our communitie might continue sound & intire : the obstinate & stifnecked are to be exempted , & for that cause were paines and corrections by lawes instituted .

Againe , Why the deuision of possessions was thought behouefull . in this vnbrideled communication and nature , the auarice and greedines of the wicked , negligent and slothful is so great , as they will not permit any one to liue in equalitie or proportion : and therefore the deuision of possessions was thought necessarie for , if all shoulde bee common , then the idle , negligent and carelesse wretches , woulde in short while deuoure all the riches of the industrious and dilligent : Concerning theft . for this cause therefore was committing of theft forbidden .

Notwithstanding , because that men should haue dealings one with another , it behooued that the communication of theyr goods and labors , should be made by certaine measure & reasons : for , an vnequall communication , that is to say , when the price or recompence shal be ouer-exceeding , or else of too light or little value ; such entercourse among men , The reason of iustice in our contractions . cannot be long maintained : heereupon ensued iustice , which renders to euery one his rightfull proportion , in dealing & contracting thus one with another .

More-ouer , our accords , contracts , transactions , confederations , & appointments made by voluntarie agreements , Without truth , no societie can be obserued . are to be kept : for , without truth , fidelitie & loyaltie of promise in our contracts , humaine conuersation can neuer be continued . Marke then howe nature desires conseruation of her selfe .

Natures conseruation of herselfe : & our iniury to her and our selues . In eating and drinking , temperance must be obserued : for , intemperaunce corrupts nature , and inordinate lubricitie spoyles the sanctified combination of marriage , troubles titles of succession , wardshippes , cases of dowrie , & al pollitique order , all which are indeede most pernitious woundes to pollitique and discreete societie .

Thus see we the law to agree with nature , The lawe agreeing with nature , and in what maner . which first of all established Religion , afterward constituted Magistrates , them they deuised to ordaine lawes , for defence of such as were oppressed either in goods or bodie : commaunding honor to be giuen to men of worth and desert , and they to be committed to al politique functions , by certaine ▪ formes and lawes . So grew establishing of mariages , and perfect discerning of possessions , as also iust orders and degrees of correction for all loose wantons , ouer-daring resisters , and wilful contemners of the lawes .

Assuredly , the principall and chiefest causes of these lawes , The lawes them selues the voice of nature , by their causes . are euen themselues the voice and sentence of nature restored , & reformed , that is to say : the actions of the light of vnderstanding , ordered by the very purest : and sincerest braines , illumined and renued by the grace of God ; doe declare in what estate this life is guided and gouerned , and the prescriptions in the Decalogue apointed , which expresse to the very life , the forme of liuing according to the integritie of nature .

Nowe to returne to the poynt of the harts moouing , Two kindes of mouing in the hart , first by the pulse . there are two sorts of moouing : one is called the pulse , when the spirits engendred at the hart , moue the same , by meanes of the organes thereto deputed by nature , and likewise when by dilatation or contraction of his ventricles , the arteries driuen forward by the subtile spirits within them , doe conuay & administer heate thorow all the body .

Nowe , albeit these thinges are very admirable , yet notwithstanding , the affections , which are the mouers of the hart , ( as we haue heeretofore saide , ) are worthy of farre greater and much more admiration .

The hart mooueth likewise by contrarietie of humours , seuerally by each one of them . The hart dilated or shut vp , mooueth also by diuersitie of humours : as in anger , it is mooued by the chollerick humour : in ioy it is mooued by the verie sweetest blood , and sends the same ( as witnesse ) to the exteriour parts . In feare , it calls it selfe backward , & in griefe it is trobled with the humour of mellanchollie .

Doubtlesse , in these motions of diuers humours , are fumes and risings vp of diuers complexions : nor is it anie easie matter to comprehend the causes of these moouings , or the counsell of God in these their natural functions . Of the efficient causes ( inwardly & outwardly ) of the harts moouing . The efficient causes of these affections , are in vs interiourly the hart , and exteriourly the things which offer themselues vnto vs , eyther pleasing or offensiue : but it is necessarie that knowledge shold preceede affection , for , as one saith : no man euer desired , what hee had not first knowledge of .

Ye haue the very like combination betweene the powers of nature , Of the powers of nature answerable to the harts affections , & their difference . and that the motions of the hart , doe iustly answer to the knowledge which a man hath of any thing : but there is a difference in the complections or temperatures of the hart , & the spirits , and the bloods present beeing , for , the hart beeing hotte and dry , is the sooner kindled , whereon wee see some more suddenly to bee enflamed with anger , then others are , & the moouings of the hart & the spirits , moueth the blood ( not euer-more ) after one kinde , but diuersly , and according to the diuersitie of the affections .

Therefore in griefe or sadnesse , Of the hart in greefe & sadnes , and the bloods office in seruice then . the hart being shruncke vp and crowded together , the blood runnes to him , as willing to helpe him : and this is the reason , why men or women ( being sad , agreeued , or fearefull ) are pale , meager , and ill complexioned or colloured .

In ioy or anger , the hart dilates it selfe , Of the hart , in ioy & anger , & how the blood works then . and sends his bloode to the parts exteriour : therefore because in anger the hart is enflamed , it mooueth redd choller , which spreading it selfe ouerprodigally abroad , infecteth all the rest of the blood .

And if it continue long in that heat , it becommeth blacke , and seething strongly , dries vp and burnes , whereby oftentimes it happens that some becom frantique , mad and desperate .

Those men that abound in mellancholy , Of mellanchollie and chollericke men , & their conditions . mingled with red choller : are enuious , full of ill will , and of verie strange and hard conditions .

Sanguine men are ioyous , Of sanguine men . delightfull and pleasant , by the aboundance and cleerenes of their blood , for the spirits in them are pure & full of rich splendour .

The phlegmatick are dull , remisse , Of phlegmatick men . sleepie & heauie : because theyr blood is thin , & theyr spirits scant warme .

The mellancholick , are properly sadde and fearefull , because theyr blood is troubled , thick and colde , their spirits likewise impure , grosse , and ( as it were ) full of darknes .

Of the soules societie with the body , answerable to the humours . The very same societie is there of the body with the soule , and her effects doe aunswer to these humours .

In griefe or sadnesse , the hart shuts it selfe , & drawing backward ( as it were ) attracts the humour of mellanchollie to the spleene , which spreading it selfe sometimes on either side the body , engenders diseases in the sides , as plurisies , and other verie dangerous obstructions : which wee see to happen to such as are long time in sadnesse , meditating on nothing but matter of griefe & offence : I haue heere-to-fore experimented this hurtfull humour in my owne selfe , & therfore can the better speake it .

The proper causes then of these affections , Of the proper causes of our affections , and whence they receiue their originall . are the things whereto a man finds himselfe & his cogitation most applied : and the hart being suddenly mooued , ioyning and following the knowledge of those thinges , dooth in like maner apprehend them . It is very cleere concerning anger and griefe , that they haue theyr cause inwardlie in the hart , and the exteriour is the knowledge of some outward offensiue thine .

So of loue in like maner , for all such as are of right iudgement , loue vertue and honestie : as Scipio loued honour grounded on vertue , and the beautie thereof in others , mooued him to attempt deedes of high prowesse , and ( oftentimes ) very difficult enterprises Euen so , people excelling in vertue , doe deerely loue together , for the conuenaunce and naturall similitude that is between them : Aristotles oppinion of good people & good affections . For euery one ( sayth Aristotle ) loueth his like ; & truly good affections ( saith hee ) are causes of great profit & commoditie , and are as pricks and spurres enciting to vertue .

Plato saith , Platos iudgment of anger . that anger is as the nerue of the soule , by loosing or with-drawing wherof , vertue is exercised .

Seeing then that there is in nature , certaine organes and parts proper to her actions , and certaine humours which serue necessarily to them , it behoueth , that some of them should be voide of vice or offence : for euen as the light in the eye , is the gift of God to nature , Our good affections are diuinely inspired . euen so are good affections diuinely inspired , which prouoke and incite vs to what-soeuer is good & honest : as to loue our children , hate sin , disorder , tirannie , force , violence and all turpitude .

Aristotles saying of anger in a vertuous man . The saying of Aristotle is very good , when he saith , that a vertuous man vseth anger , as a Captaine doth a souldiour : for it is most euident , that our actions would be cold and remisse , if loue of honestie , & hate of vice did not seuerallie incite & moue vs . In al respects like vnto a ship , which hauing no winde , goes slowly and softly : euen so were we , if wee had no good affections , for them our actions would be lame , slowe , and of slender effect . The corruption of nature in vs , the cause of euill motions . If nature were not corrupted in vs , wee should haue very good & excellent moouings , and no vices at all remaining in vs : but the order & harmonie of nature beeing troubled , makes bad affections to arise in vs , and such as are repugnant to honestie , which boldly do surmount , & ouer-goe those that are good , abastardizing , and quite ouer-throwing them .

Neuerthelesse , in all times , and in all countries , in changes of common weales , there hath euer-more beene reserued some heroyick natures , exceeding those of common course , hauing motions farre purer , and of much greater excellence then the vulgare .

Of the diuine affections in our Sauiour . The repairer of nature , our Lorde Iesus Christ , had in him most true & pure affections : as when he threwe the Merchants out of the Temple , His zeale of his Fathers glory . onely for iealosie hee had of the place , as also the honor and worship of God , contemning the misbeleeuers , who had polluted the place of veneration , inuocation and holy sacrifice . His heauines for Lazarus . In the resurrection of Lazarus , he shewed great heauines , when he wept , as beeing greatly mooued in spirit : In loue , wherby he commaunded , His loue to little chyldren . that they shoulde permit little children to come vnto him : In compassion , which he had of the people , that had followed him in the desert and vnfruitfull places : His compassion of them in the desert . And how many times is the word of mercie vsed , repeated & inculqued in the Scripture ?

There is great difference between the good affections of Christians , The contrarietie of affections in Christians & Infidells . and those in Infidels : for Christians acknowledge this puritie of motion , to be repaired in them , onely by the grace of God , & cheerfully ( for loue of him , and dreade of his displeasure ) do ordaine in their gouernments , good and honest lawes , referring theyr actions to the glory of GOD : as did the Prophets Esay & Ieremie , who knew that God would haue Common-weales to be gouerned by holy laws , and all wicked confederations to be cast out . The other , The wisedom of the Heathen . ( as Cicero ) acknowledge not at al , that Magistrates are ordained of God , but doe build vppon their owne wisedome & power , not attributing any honour to God , but onely to them-selues : wherefore these motions may bee thought good , yet are ( by accident ) euill to vnbeleeuers , because they are not ordered , nor ruled by the knowledge and loue of God .

In this place , after our passed speech of the affections , which are actions and moouings of the hart , according to the knowledges comming to it by the sences : me thinkes it shoulde not differ much from our purpose , to speak some-what of concupiscence remayning in vs , Concerning concupiscence abyding in vs . whereby we may vnderstand many disputations of Saint Paule , the estate of our owne nature , and the great domage or detriment that comes to vs by originall transgression .

The worde Concupiscence , Of the word Concupiscence , and how it may be vnderstood . according as it seemes to mee ( yet yeelding still to better iudgement ) signifies , not onely a mouing of the hart , wherby a man desires earnestly & beyond measure , some thing that may be pretended for profit or plesure , as to eat , drink , or commit follie : but likewise it is a priuation & defect of light in the vnderstanding , whereof ensueth ignoraunce of God and his wil , vntrueths , boldnes to encounter with any of his inhibitions , fayling in fayth and loue towards him , as also diffidence in his gracious promises .

Concupiscence an errour in the will . Likewise , the same word imports an error in the will , as disobedience and contempt of the commaundements of God .

The wills boldnesse in his owne pride . In these obscurities , our vnderstanding loueth and conceiueth great admiration of him selfe , and of his owne wisedom , wexing bold to feigne oppinions of God , & to apprehend them after his own pleasure , wherby afterward it falls into some narrow distresse , where it is girded vp with feare & terrour , insulting oftentimes beyond all obedience .

Of these euills complained S. Paule , when hee saide : Rom. 7 , 24 . Miserable wretch that J am , who shall deliuer me from this bodie , so subiect to darknesse and death ? Afterward he aunswers , Rom. 7 , 25 , The grace of GOD by Jesus Christ .

The word then signifies not onely an action sensuall , but likewise a vice & defect in the vnderstanding and will , by which insueth infinite multitudes of mishaps . So dooth the Scripture call the harts endeuours , The harts moouings ioyned with the will . because the mouing and agitation of the hart , is conioyned with the will .

Assuredly , if nature had continued in her puritie , 〈…〉 of nature . the knowledge of GOD would haue been cleere in our vnderstanding ▪ whereto the will had franckly obeyed , but nowe is hindered only through her obscurity .

Of the contrary moouings of the hart & will . The hart & wil haue moouings distort , and contrarie to God : for the will ( without the feare of God and trust in him ) loues himselfe , seeks safety in himselfe , trusts in his owne dilligence , delights in his owne wisedome : for a man would be honoured and esteemed , and feares more the reproches or blames of the world , then of GOD his Creator .

The very like agitations doe sway the hart , the sensuall motions draw the will vnto them , as much to say , as when the hart loues the voluptuous pleasures of the sences , which are prohibited , or when a man hates his neighbour , flatly against the lawe of God .

To this effect spake our Sauiour ; Mark , 7 , 21 , That out of the hart proceeded euill cogitations , thefts , blasphemies , murders , adulteries , lies , and such like other crimes .

In this then it appeares most certainely , The hart signifies the will and vnderstanding . that by the hart is signified the vnderstanding and will : as when the hart takes pleasure in false oppinions , and such imaginations as are contrary to the honour & glory of God .

Howe to come to the knowledge of our selues The consideration of these thinges , shoulde check the pride & presumption reigning in vs , and induce vs to obedience , by often and feruent prayer to God , that he would renue in vs the cleere , pure and sincere light of our vnderstanding : that hee woulde likewise make cleane our harts , and plant therein none but good affections .

As Dauid desired of God , A cleane hart , & a right spirit . And Saint Paule , who said : That Iesus Christ onely reformes the cleerenesse of our vnderstanding , and conformes the body to his brightnesse .

The Motiue power , Of the motiue power , carying the body from place to place , and what are his organes . is that whereby the bodie and his parts , are transported from one place to another : the organes , are the nerues , the muscles , and the cords of the members .

The soule , the cause of the bodies moouing . Alexander Aphrodisianus saith , that the soule is the cause of the bodies moouing , as weight is the cause why a stone falls downeward .

Two kindes of mouing , naturall and voluntarie , and the power of eyther . This moouing is deuided into two kindes , naturall , and voluntarie .

The naturall , neyther beginnes or ceasseth , according to our imagination and pleasure , nor can it be otherwise , but as when an obiect is presented , them it is afterward pursued : as the ventricle , which drawes the receiued foode to it , & the hart attracts the spirits , eyther suddenly , or softly .

The voluntary moouing , both begins and ends at our owne pleasure , & that is the property of this power : as is the seuerall mouings of our parts , going , running , swimming , and such like .

There is another commixed moouing , Of a commixed mouing partly natural , partly voluntary . beeing partly naturall , and partly voluntary : as is the moouing of the brest or stomack . The benefit of this power is easily discerned : For thereby we seeke what is necessary for our conseruation , and shunne what we imagine therto contrary .

It remaines to speak of the intellectuall power , Of the power intellectuall , according to S. Augustines oppinion . whereof S. Augustine makes an accommodation to the Trinitie .

The memorie , ( saith hee ) forming the intellection , represents the Father : the intellection represents the Sonne : and the will , the holie Ghost . For the Father , considering & knowing himselfe , begot the Sonne ; and the holie Ghost is the agitation proceeding of the Father , and of the Son .

This is the power whereby wee know , How action becoms appropriate to intellection . receiue , iudge and discerne , hauing in it the beginning of Artes : heereto likewise is action riciprocall for therby our actions are seen and iudged .

This power differs from the sensitiue : How it differs from the sensitiue power . for the sensitiue takes knowledge but of things peculiare and singulerly , but this other conceiues , and apprehends both singuler & vniuersallie .

Of the obiect of intellection . The obiect of thys power , is God , and the whole vniuersalitie of things , as well celestiall as elementarie .

The offices of thys power , The offices of intellection . are to vnderstand & forme in him selfe , the images & representations of things , to retaine , and conferre them together : them afterward , to see , what agreement & what difference is between them .

The organes of this power , The organs of intellection . are the interior sences , wherof we haue discoursed already . Plato saith , that as the seale imprinteth on the wax , so ( by meanes of the spirits ) are the shapes of thinges imprinted in the braine . But this is the matter most meruailous of all , that we should retaine so great a multitude , and seueral diuersities of things , & likewise for so long a time : but the reason thereof can neuer bee well or sufficiently expressed .

Wherfore , Our life is guided by our actions . seeing by our actions our life is guided , we should pray vnto GOD , that hee would take pittie vpon our weake nature : and that hee would renewe his image in vs , to the end we may more perfectly know his workes in vs , and shewe our selues more reuerent and obedient to him .

Aristotles deuision betweene the two vnderstandings , actiue and passiue . Aristotle makes a deuision , between the vnderstanding actiue , and that which is tearmed passiue : mary hee calls the actiue vnderstanding nothing else , but that which inuenteth any thing , as the vnderstanding of Archimedes , did inuent the Compasse .

The passiue vnderstanding , is that which inuenteth not of it self , but makes approbation of an others inuention : as he that approued the inuention of Gunpowder , or that of the Compasse , or the Astralabe . The knowledges of the vnderstanding , are deuided into actions and habitude . The knowledge which is called action , Actions and habitude , the knowledges of the vnderstanding . is that part of the vnderstanding , which apprehendeth somthing , by forming the image thereof .

Habitude , is as a constant & resident light in the vnderstanding , whereof wee make vse whensoeuer we please .

The vnderstanding somtimes busies it selfe , and considers those thinges , whereof it can but hardly reach to the knowledge : as the changes of the ayre , Of speculatiue & practiue knowledge . the reuolutions ordinarie of the heauens , & those are termed speculatiue . Sometimes it meditates on thinges that it can easily exercise , and then it is called practiue .

Of reason , & the wills coniunction there-with . The word reason , is that which comprehends , and then the vnderstanding conceiuing things , conferreth and makes iudgement of them , where-upon the wil makes his coniunction . The definition of the will . Then may the wil be thus very well defined , it is a part or power of the vnderstanding , which is called reason : working freely , after that the vnderstanding hath tried , & iudged the thing to be good or bad .

If nature had continued in her first integritie , The hurt of natures lack of her first condition . we should neuer haue willed , but what of it self had been good & honest : but the order of nature beeing perturbed , makes such an alteration , that there is a discord among the powers , & that the vnderstanding is sometimes deceued in iudging of things . And albeit it can easilie discerne the hurtfulnes of things , yet many impediments doe happen to crosse it : The impediments or hinderances of our vnderstanding . as selfe conceit , or ouer-great weening in our owne selues , enuie , and other such like harmes , which drawes vs to commit enormous crimes , and to trouble ( sometimes ) the quiet estate of the publique weale .

How Gods image becommeth mishapen in vs . Thus becomes the image of GGD deformed in vs , & keeps not the true Idea of his first excellence . Wherfore it behoueth vs , What wee ought to desire of God , in reparation of our wants & defects . earnestlie to desire ( with S. Paul ) that GOD would make perfect his image in vs , & that by understanding & knowing aright the cause & authour of all things , we may attaine to more noble & purer actions , as well in our understanding , as in our will . Likewise , that our memorie may euermore retaine good and holy cogitations of god , and of commendable actions , whereby religion is preserued & increased : that he would purifie our affections , & in sted of such as are euill and corrupt , excite ( by his holy spirite working in his Word ) honest and vertuous motions in our harts . Moreouer , to worke so graciously in vs , that the inferiour powers may be obedient to the superiour , beeing euermore guided , by the sacred direction in his word contained : to the end , that by this accord and consonance of vertues in our soule , the honor of God may be exalted and reuerenced in vs , and publique tranquilitie kept and maintained , vntil it shal please him to receiue vs , and giue vs eternall rest in his high & happie dwellings .

Of the immortalitie of the soule .

NOW , as concerning the immortality of the soule , some doe dispute in this sort , by arguments taken and deriued from nature . Naturall arguments , concerning the soules immortalitie . It is impossible ( say they ) that all the honest and well disposed people , which are borne and brought vppe in thys worlde , shoulde euermore be vexed or troubled with miseries . Yet is it euident , 1. Of the afflictions of good people in this life . that the greater part of good people , are most of all , and oftnest afflicted greeuously , yea , many times slaine by the wicked , seditious and Tyrants . It is then necessary to think and say , that GOD hath reserued some port or hauen of safetie for them , where ( after all troubles ) they may arriue to perpetuall rest .

2. Of paines reserued for the wicked , notwithstanding theyr felicitie in this life . Some likewise dispute on the contrarie part , of the paines reserued for the wicked , for , naturally we iudge and say , that euil deeds doe iustly deserue punishment . Yet oftentimes wee see , that they which are oppressours of others , both in body and goods , are neuerthelesse happy in theyr worldlie enterprises : why then it is most certaine , that a place is also afterward reserued for them , and paines likewise , where-with they are to be punished .

First , Platos reason concerning the soule . Plato giueth this reason : those thinges that bee not of elementary nature , are not subiect at all to coruption nor death : The soule consisteth no way of the elements , it is then cleere , that shee is not mortall , nor any way corruptible .

That the soule is no way consisting or made of any part of the elements , The soule no way consisteth of the elements . is apparant and manifest by this reason . It is impossible , that nature being corruptible , should comprehend and conceiue thinges vniuersall and incorruptible : as to conceiue and apprehend God , with the vniuersality of thinges : the numbers , the differences of thinges honest and dishonest : What nature can , notwithstanding her corruption . yet naturally , and euen without teaching , men doe apprehend these things .

It is then to bee iudged , that the seates of these apprehensions , are not natures elementaries , but much more excellent than corruptible things , & likewise that they are perpetual : see heere what natural reasons are yeelded , for the immortalitie of the soule .

But we , Of Gods great loue and kindnes to vs , farre beyond others . whom God hath so much looued , and endued with so especiall a fauour , as to make the beams of the glory of his Gospell shine vpon our vnderstanding , taking & receiuing the testimonies of true examples , and sayinges of the Prophets , which we know to be diuinely bestowed on them , & confirmed by the words and works of our Lord Iesus Christ : assuredlie , mee thinkes it is verie meruailous , seeing that this epithite of immortalitie is so apparant , & confirmed in vs by many sayings and examples , Mens carelesse regard of the soules immortality . why men doe not better prepare themselues , to vnderstand this iudgement aright , and that they haue no greater feare or horrour of the paines eternall .

It remaineth therefore , that men of good and vertuous disposition , ought to rest assured , by the examples of Enoch , Elias , & our Sauiour Iesus Christ , liuing already in life perpetuall .

And if wee will take notice from the verie first age of the worlde , Gods instruction of the soules immortalitie , from the originall of the world . we shall find , that God declared , how he wold one day hold his iudgment , to punish the wicked , and reward the good , according to their seuerall workes , as when he said to Caine : If thou hast well doone , Gene. 4.7 . thou shalt finde it , and receiue like recompence : but if thou hast doone euill , thy sinne shall be hidden , vntill such time as it shall be declared and discouered . The reason of wicked mens neglect of the soules immortalitie . This deferring & dilatation of punishment , makes the wicked more bolde & forward in theyr sinning , and begetteth likewise contempt of God : but albeit wee see not such transgressions punished in this world , let vs not therefore thinke , that they shall so escape without correction .

Gods delay of punishment agrauates the chastisement . For , as the wise man of Greece said : GOD deferreth his chastisement , but hee recompenceth that delaying with greater measure of pains . And let vs likewise remember his own holie words , to wit , that sinne shal be discouered , Gene , 4 , 7 , which let vs not thinke to bee spoken in vaine , or that the words are of no effect : for , although wee beholde not heere the pittifull end of tyrants , or others that depart this life vnpunished , let vs yet remaine assured , that the measure of their scourging will be the greater afterward .

Enoch , who in his liuing body was rapt vp , An especiall proofe of the life eternall . and translated from thys world , giues vs thereby to vnderstand , that after this life , there remaineth a better : then is it not to be doubted , but that Enoch , Elias , and those other holie persons , taught and instructed others in the happinesse of this lyfe perpetuall , and that it also remained after this present estate .

Likewise in the Epistle of the Apostle S. Iude , there is a part of the sermon of Enoch , which speaketh in this manner : Iude. 1 , 14. Beholde , the Lord shall come with infinite company of Saints , onely to doe iustice , to rebuke and punish all those that haue doone euill and vngodly deedes .

And Helie & Eliseus , who did raise vp , & make to liue againe some that were dead : and Elias , who was taken vp in the presence of his friendes , & carried to heauen in his intire bodie , both in a whirle-wind & a flame of fire .

Many other examples , Infinite examples to confirme the immortalitie of the soule . and namely the most euident example of our Sauiour , who rose againe , and to him excited the companie of the prophets & holie Fathers , to liue with him perpetually , & to enioy the fruition of the company of God .

By diuine Scripture then it is most cleere , That our soules are spirits , not to be ouercome by death . that our soules are spirits , which are not to be extinct in death like the body : but doe remaine seperated afterward , & liue perpetually .

God saide , that wee neede not to feare such as kill the body , Math , 10.28 and afterward can doe nothing els . He said likewise to the conuerted theefe : Luke . 23 , 43 This day thou shalt be with me in Paradise .

If the soule could be extinct and dissipated like smoke in death , That the soule is to liue with Christ after death . it would not then follow , that she should conuerse and liue afterward with Iesus Christ : it is then a spirit , which continueth after death , and in regard it is a spirit , it cannot be idle .

As concerning the word Paradise , Of Paradise , and what it signifieth . it signifieth the place of happie and eternall life : there where ioy , wisedome and iustice are in all aboundance .

It is necessary to note the sermon of the good theefe , The good theefes sermon on the Crosse . which he made hanging aloft on the Crosse , euen when he was at the instant of death , and when all the Apostles were astonnied , and had left off theyr office of preaching , & did forget the mercies of God .

Vndoubtedly , thys spectacle was not without great signification , for , there was to bee seen two theeues hanging with the blessed Sonne of God , which signified , that the world was condemned to death for most greeuous offences And seeing it should be so , that the Son of God , was to appease his Fathers displeasure , One part of the world refused the benefit of Christes death , figured in the bad theefe . and by his death onely : that yet one part of the worlde would still contemne this benefit , & despise the kindnes of thys Sauiour , as may be discerned in the bad theefe , hauing no hope at all of saluation , and in whose person is figured forth to vs , the wicked , seditious , and tyrants , enemies against the Gospell of GOD , who ought assuredlie to know , that their condemnation is alreadie doone , for theyr wilful contemning the mercies of God .

But the other part of the worlde , The condemnation of the wicked , and assurance of the elects saluation , in Iesus Christ . which are such as ( with reuerence ) acknowledge and receiue this blessing of God , knowing & confessing ( with the good theefe ) that they haue deserued nothing but condemnation & death : yet trusting onelie in God , doe inuoke his mercy and propitiation , acknowledging also , that they are deliuered from sin & death , onely by the blessed & innocent death of their Redeemer .

The good thiefe , who desired his deliuerance of God , acknowledged him therein , and albeit he saw him there to die with him ; yet he helde it for most certaine & assured , that this was he who could giue him eternall life : wherefore he heard the sweet answere of GOD , who promised him , that that very day , hee shoulde bee with him in the place of rest , life , and ioy perpetuall . By this voyce hee vnderstood , that his sinnes were forgiuen him , and that life eternal was ( in mercie ) bestowed vpon him .

Then , though hee was hanged , broken , & halfe deade , yet ( for all that ) he did honour & gaue reuerence to the Sonne of God : When the whole church was silent , & the Apostles dumbe , yet the good theefe preached the glory of God , in his sonne Christ Iesus . euen then when the whole Church was silent , and when the Apostles were amazed and dispersed , yet hee confidently said ▪ that he who was there hanged , and readie to die , shoulde ( neuerthelesse ) raigne and giue eternall life to men : he called on him , as the onely maister & authour of life : Nay more , he defended the glory of GOD against the other euill speaker .

This spectacle then admonisheth vs of many things , and all good mindes doe acknowledge , their transgressions to bee fixed to his crosse : for wee are all ( by our sinnes ) subiect to death and calamities of all sorts , and can no way bee deliuered but by the Sonne of God only . It remaines then , that wee call on him ▪ , that wee declare to others these great blessings , How much wee stand bounde to defend the glory of God , against all Atheists & misbeleeuers . & that we maintaine his honor & glory , against all miscreants and euill speakers : whatsoeuer afflictions , torments or deaths we endure in the cause , to the end , that hee may giue to euery one of vs , that which hee did to the happy conuerted theefe , saying : This day thou shalt be with mee in Paradise .

Seeing then so great a matter is contained in this speech and conference , of our Sauiour Christ with the good theefe , let vs confirme and fixe in our harts , this saying and most powerfull sentence : which manifestly declareth , The soule is a liuing spirit , after the bodies death , and consisteth no way of the bodies temper . that the soule is a seperable spirit , liuing after it hath left the bodie , according as Christ himselfe sayde , that the spirit of the conuerted theefe , should conuerse and bee with him in Paradise .

Assuredly , it coulde not conuerse nor liue after death , if it were onely of the bodies temper , or if it were some smoke , neyther coulde it likewise bee in Paradise , but would be dispersed abroade in the ayre .

In Saint Mathewe , Math , 17 , 3. Moises spake and conferred with our Sauiour in the Mountaine , although it be plainelie written in the Booke of the repetition of the law , commonly called Deuteronomie , that Moyses was deade and buried : our Sauiour then spake with the seperated soule of him . Saint Paule saide , Philip , 1 , 23 , that he desired to be deliuered from his body , and to bee with Iesus Christ .

And to the Corinthians hee said : 2. Cor , 5 , 6 , While we remaine in this bodie , we are far off from our Lord . But we haue this confidence , that after we shall haue finished this long voyage , we shall then abide with him .

And S. Peter sayth , that the Spirit of our Lord , while his bodie was in the Tombe , preached vnto the spirits of them that were in prison : 1 , Pet , 3 , 19 , which then assureth vs , that our soules are separable spirits . In Saint Luke , the historie is recited of the wicked rich man that was in hell torments , & the poore begger , Luke . 16 , 19 whose spirit was in Abrahams bosome .

In another place , GOD sayth , that hee is the God of Abraham , Math , 22 , 32 and the God of Isaac , and the God of Iacob : and that he is not the God of the deade , but of the liuing . Let vs then end with this conclusion , that Abraham , Isaac & Iacob are liuing .

FINIS .
Socr.

Tell me , which doost thou iudge to be workes of Fortune , or of reason and deliberation ? as much to say , as those workes that haue no certaine end , neyther are knowne wherfore they be made ? and what thinkest thou of such , as manifestly doe appeare , that they are made for the benefite of men ?

Aristo .

Doubtlesse , those which are made for the profit of men , are questionles workes made by reason & deliberation .

Socr.

Doth it not then appeare to thee , that hee that from the beginning made men , and gaue them sence , whereby they shoulde haue knowledge of euerie thing , did it not for their benefit ? as eyes to behold thinges visible : eares to heare soundes : & so likewise of things that are apprehended by sent , whereof no profit woulde bee had except we had nostrils : nor knew wee howe to perceiue or distinguish which taste is sweet , & which is sower or sharpe , except we had a tongue and pallate to tast them ? Moreouer , dooth it not likewise seeme to thee , to bee a worke of Gods high prouidence , to enclose ( within lidds ) the weak and feeble eyes , which when need requires to see , doe open , & close againe when desire of sleepe vrgeth ?

And to the end no angry windes may bee offensiue to them , hee hath placed the browes ouer the eyes , as also to defend them from the sweat , descending down the head , yet kept therby out of the eyes . As in like maner the eares , that receiue all sounds , and yet are neuer full : the teeth also in order made and placed , that those before do cut the meat , and those behind chewe & prepare it for the passage : so may we say of the mouth , wherby the foode hath conuoy to the stomack , being seated vnder the eyes and nostrills : but the conduit of offensiue superfluities , is placed behinde , and far from the seueral seates of the sences , least it shoulde be any way hurtful vnto them .

These things which thou discernest to bee made by so great a prouidence , whether doost thou attribute them to Fortune , or to counsell and deliberation ?

Aristo .

Assuredlie , these thinges seeme to mee , to bee the workmanship of a most wise Creator .

Socr.

And the naturall great desire wee haue to beget a continuation of linage , as also of mothers to nourish their young chyldren , & when they become great , a care for theyr liuing , and then the mightie feare they haue of theyr death .

Ari.

In sooth , al these thinges are the workes of him , who had a will , that by counsel , reason , and deliberation , his creatures shoulde bee made liuing , hauing both sence and moouing .

Socra .

Dooth it appeare to thee that thou hast any discretion , whereby thou makest apprehension or iudgment of these thinges ?

Thou hast in thee a little portion of thys earth , which thou seest to be so great , & a small quantitie of humour , which is of so large aboundance in the world : nowe , considering eyther of these thinges to be so great , & yet thou hast of eyther some smal portion , and altogether being so assembled in thy body , as thou couldest haue no understanding at all , except they were in this sort ordered : These thinges ( I say ) being so great , and in multitude infinite , howe doost thou imagine , but that they should be well ordained ?

Arist.

I can no way perceiue their ordenation , as I behold the order of other workmens labours .

Socr.

Why euen so thou canst no way beholde thy soule , which directs and gouerns ( at her pleasure , ) all thy whole bodie : yea , and in such sort , as thou mightest else say , thou doost all thinges without counsell ; reason , or deliberation , but that onely raiseth regard of feare and trembling .

Arist.

I woulde be lothe to neglect the Gods , but doe holde and esteeme them so great , as wee shoulde haue nothing els to do , but to be reuerent onelie toward them .

Socra .

The greater then thou esteemest them to bee , the more thou oughtest to honour them .

Arist.

If I wist that they had any care of men , I woulde adore them , and neuer neglect them .

Socra .

Why howe canst thou thinke , but that they haue care and regarde of vs , seeing man is made onely ( aboue and beyond al other creatures ) to goe vpright ? to fore-see many thinges intended to him , and to gouerne all other creatures vnder him ? hauing eyes , eares , and a mouth bestowed vpon him ?

And though to some he haue giuen but feet , as to Serpents : yet to man he hath giuen hands , to garde himselfe from many outrages , wherin we are more happy then other creatures .

And albeit other beastes haue tongues , yet to man onely it is giuen , to turne his tongue from one side of his mouth to the other , thereby to forme an intelligible voyce , to dispose and make known his thoughts to others .

Now not onely is this care taken of our bodies , but much more of our inward spirits . For where or when did any other creature euer thinke or consider , that God was the Creator of the very best and greatest thinges ? Or what kinde else , ( onely man excepted ) dyd euer , or can giue honor to God ? or keep himselfe from cold , heate , famine , thirst , & other inconueniences ? Or shun diuersitie of diseases ? Or by exercise gather strength , ability , and learning ? or retain longer and more faithfully what-soeuer is to be vnderstood ?

Seemes it not then to thee , that man onely is ( as a God ) amongst all other creatures ? more excellent , and out-going them both in body and minde ?

Vndoubtedly , if man had had the body of an Oxe , hee coulde not haue doone what soeuer he would ▪ & such as haue hands ( without any other part of inward spirit ) haue somwhat to bee reckoned of much more , then they that haue no hands at all .

But thou that hast handes and vnderstanding , canst thou think that God hath not care and respect of thee ? Doost thou not think , that the most auncient and wisest Citties , are those that most dilligently & carefully doe honour the Gods ?

Learne , learne my friend , that thy soule gouerns thy body : likewise , that the good spirit which containeth all thinges , directeth all thinges at his good pleasure .

Thinkest thou that thine owne eye can see many thinges farre off , & that Gods eye doth not discerne them altogether ? Or that thy minde may conceite at one instant , what is doone in Athens , Scicilie , Egypt , or elsewhere , and the Diuine Spirit or minde , dooth not know all things directly together ? Yes , hold and beleeue it for most certaine : that God sees , heares , regards , and hath care of thee , me , & all thinges else whatsoeuer together .

FINIS .
A Directorie , for the Readers more easie and speedie apprehension , of the speciall matters handled in this Treatise . WHat benefit a man gaines by the knowledge of himselfe . page , 2. What the Soule is . page 3 , Of the vertues and powers in the soule . page 4 , Of nourishment , and the manner of the bodies nourishment . page 5 , 6. Of Choller , Mellancholie , & phlegme . page ▪ 8 , Of the blood , and how it is receiued , page 9 , Of three kindes of digestion , to perfect nourishment . page , 11 , That the inconvenience of the first digestion , is not holpen by the other . page 14 , Some mens oppinion concerning the Soule . 16 The hurt of intemperancie . page 17 , Sixe things not naturally in vs . page 18 , The benefit of labour to the body . page 19 The hurt of immoderat exercise to the body . 21 Of sleepe , how it benefits the body , and helpes the powers of the soule . page , 22 , 24 , How heat & blood do work for the hart . 24. Of dreames in sleepe , their kindes , causes & examples . page 31 , 32 , 33 , 34 , &c. Of the increase of nourishment , & when nature receiueth most substaunce to her selfe . 38 , 39 How naturall heat groweth or decaieth in vs , 41 ▪ Of death naturall , and vnnaturall . page 43 Of generation , & how the fruite is formed , 44 , Of the offices , veines , and arteries of the membrane . page 46 , 47 , How the nauill is made , and in what time . 48 , Of the places for the liuer , hart and braine , 50 How the liuer is formed , and what it is . 50 How the bowels are fastened to the back , 51 How Diaphragma is formed . page 52 Of the back bones , and forming of the hart , 53 Of the harts nourishment . page 54 That the hart is the beginner of vitall heat , 55 How the lungs and lites are formed , and consequently the bodies height . page 57 Of the forming of the braine , and skull of the head . page 57 , 58 , Of the marrow in the chine bone of the backe , page 60 How the fruite is nourished in the wombe , and the bloods deuision into 3. parts . 60 , 61 , 62 , How the power Vegetatiue nourisheth the body , and maintaineth kind . page 64 Howe the order of the seuerall powers supplie theyr offices , page 68 Of the sensitiue power , beeing the soules second power . page , 71 Of the fiue exteriour sences , and first how sight is wrought in vs . page , 72 Of the inwarde organes of sight , and what vse they serue vs to . page 74 How sight hath his seate , and what spirits giue life to the eye . page , 77 The maner how colours are truly discerned , 80 , The true capacitie of the eye in sight , and benefits of that sence . page 81 , Of hearing and his organe , page 82 What sound or noyse is , & of the meanes of apprehending it , page 83 , 84 How our speech or voyce is formed . 86 Of smelling , & by what organe it is apprehended . page 89 What odour , sent ▪ or smell is , 90 , Of tasting , and his organe , & howe the tongue tastes with his meanes , vse and obiect . 94 , 95 Of the seuerall kindes of sauour ; what sauours best please the taste : what most vrgeth appetite : and of thinges without sauour . page 96 , 97 , 98 , 99 , &c Of Touching & his organe , & benefit . 107 , 108 Of the inwarde sence , his seate , and necessarie vse . page 108 , 109 Of the fiue inwarde sences , their organes what they are , & how they help each other , 110 , &c Of the braine in his diuersity of kindes . 118 Of two kindes of appetence in the sences . 119 Of the foure principall affections , and theyr opposites : both helping and hurting . 122. &c The organe of the appetente power , and what it is . page 133 Of the commaundements in both the Tables . page , 136 , 137 , 138 , &c Of the contrarietie & difference amongst men . page 41 , Of two kindes of gouernment : compulsion & obedience . page 143 , 144 , That the will is the commaunder of the affections . page 146 The reason of lawes , deuision of possessions , & iustice in our dealings . 149 , 150 , 151 How the lawe agrees with nature , and in what manner . page 153 , 154 Of two kindes of moouing in the hart : and the efficient causes thereof , 155 , 156 , 157 Of the powers of nature , answerable to the harts affections , and their difference . page 158 , Of the hart , with his helps and hurts . 159 , 160. Of the soules societie with the body , aunswerable to the humours . page , 162 , Of the proper causes of our affections , & whence they take originall . page 163 That natures corruption is the cause of our euill affections . page , 167 Of the diuine affections in our Sauiour , page , 168 , 169 , 170 , The contrarietie of affections in Christians and Infidels . page 170 , 171 Of Concupiscence , and how it may bee vnderstood . page 173 , 174 , 175. Of the contrary mouings of the hart & wil. 176. Howe to come to the true knowledge of our selues . page 178. Of the motiue power , carrying the bodie from place to place . page , 180 That the soule is the cause of the bodies moouing . eodem Two kinds of moouing , and the power of eyther of them . eodem Of a commixed power , partly naturall , & partly voluntary . page 181 Of the intellectuall power . page 182 Howe action becoms appropriate to intellection , and differs from the power sensitiue . 183 Of the obiect of intellection : his offices & organes . page 184 Of the two vnderstandings , actiue and passiue . page 186 The action and habitude , guide the vnderstanding . page 187 Of the speculatiue & practiue knowledge . 188 Of Reason , & the wills coniunction therewith . page eodem , Of the wills definition . eodem . Of the hurt of natures lacke of her primatiue condition . page 189 Of the impediment and hinderances in our vnderstanding . 190. How Gods image becommeth deformed in vs , and what we ought to desire of him in repayring of our wants & defects ▪ 190 , 191 , 192 , Of the soules immortalitie , and naturall reasons therefore alleaged . page 193 , 194 That the soule consisteth no way of the elements . page 195 What nature can doe , notwithstanding her corruption . page , 196 Of mens carelesse regard of their soules immortalitie . page 198 , How God instructed the soules immortality from the worlds beginning . page 199 That our soules are spirits , not to be ouer-come by death . page 203. That the soule is to liue with Christ after death . page 204 Of Paradise , and what it signifieth . page 205 Of the good Theefes sermon on the Crosse . page , eodem One part of the worlde refused the benefite of Christes death . page 206 , The condemnation of the wicked , & assurance of the elects saluation . page 207 , That the good theefe preached Gods glorie , when the whole Church was silent , and the Apostles stood dumbe . 209 That the soule is a liuing spirit after the bodies death , and no way consisteth of the bodyes temper . page 212. FINIS .
Notes, typically marginal, from the original text
Notes for div A07786-e670