THE
DIFFERENCES
of
the
Ages
of
mans
Life
:
Together
with
the
originall
causes
,
progresse
,
and
end
thereof
.
MAN
the
Epitome
of
the
whole
world
,
Lord
of
the
creatures
,
in
regard
of
that
perfect
analogie
and
resemblance
betweene
him
&
the
great
worlds
frame
,
is
not
vnfitly
by
the
Learned
,
both
Diuines
and
Philosophers
,
termed
,
The
Lesser
world
:
for
there
is
nothing
in
the
vaste
compasse
of
this
vniuersall
circumference
,
whose
likenesse
and
liuely
representation
we
haue
not
summarily
comprised
in
man
,
as
in
a
most
perfect
compendium
and
abridgement
.
For
as
the
first-moued-sphere
carieth
with
its
motion
,
the
subiect
inferiour
circles
;
so
the
seruile
vnderfaculties
,
as
the
sensuall
desire
&
appetite
,
are
by
nature
subdued
to
the
dominion
and
guidance
of
the
more
principall
and
mistris-power
of
the
soule
,
which
wee
call
reason
.
And
as
in
the
middest
of
heauen
there
is
situated
the
Sunne
that
enlightneth
all
things
with
his
raies
,
and
cherisheth
the
world
,
and
the
things
therein
contained
with
his
life-keeping
heat
:
so
the
heart
of
man
,
the
fountaine
of
life
and
heat
,
hath
assigned
to
it
by
nature
,
the
middle
part
of
our
body
for
his
habitation
,
from
whence
proceedeth
life
and
heat
,
vnto
all
the
parts
of
the
bodie
,
(
as
it
were
vnto
riuers
)
whereby
they
be
preserued
and
inabled
to
performe
their
naturall
and
proper
functions
.
But
not
to
be
infinite
in
prosecuting
the
particulars
of
this
well
knowen
comparison
,
as
in
other
things
we
see
a
perfect
proportion
,
so
also
,
beside
the
analogie
we
may
obserue
a
mutuall
coexistence
.
For
as
the
world
at
the
beginning
was
created
for
man
,
so
with
man
it
shall
also
be
abolished
:
for
it
is
an
vndeniable
principle
in
Philosophy
,
that
God
and
Nature
,
or
rather
the
God
of
Nature
neither
effectually
worketh
,
nor
permissiuely
suffereth
any
thing
,
but
vnto
some
good
end
.
For
being
infinitely
wise
,
nay
wisedome
it selfe
,
how
can
we
imagine
so
high
a
point
of
folly
,
resident
in
his
Godhead
,
as
to
allow
of
vanities
,
things
so
hatefull
,
and
so
abhorring
from
all
mediocrity
of
wisedome
?
Wherefore
man
hauing
a
determinate
date
of
endurance
which
hee
cannot
passe
,
the
world
also
,
which
is
only
for
mans
vse
and
seruice
,
must
of
necessity
haue
an
end
of
being
.
Now
because
there
is
(
as
we
said
)
a
mutuall
coexistence
of
the
world
and
man
,
as
the
world
is
not
but
for
man
,
so
neither
is
man
,
but
in
and
by
the
world
.
For
as
in
Nauigation
,
those
that
are
in
the
shippe
,
haue
rest
and
motion
with
the
mouing
&
cessation
of
the
ship
,
so
we
that
are
tossed
in
the
rough
sea
of
this
world
,
in
our
voiage
vnto
heauen
our
safest
hauen
,
when
our
vessell
of
carriage
once
perisheth
,
we
also
perish
together
.
For
as
Aristotle
said
truely
,
that
whatsoeuer
hath
being
,
hath
of
necessity
being
in
some
place
;
so
from
thence
ariseth
this
necessary
illation
,
that
when
there
is
once
left
no
place
to
be
in
,
then
shall
there
remaine
no
longer
being
.
So
that
intending
to
shew
this
truth
as
very
pertinent
to
our
purpose
,
viz.
that
man
hath
an
appointed
time
of
being
,
which
hee
cannot
passe
,
the
Question
of
the
worlds
eternity
is
fitly
incident
,
especially
,
seeing
,
as
is
aforesaid
,
the
world
is
for
mans
sake
,
and
man
by
meanes
of
the
world
.
Now
if
any
man
shall
call
into
question
,
the
pertinency
of
this
question
,
for
his
satisfaction
and
resolution
in
that
behalfe
,
let
him
consider
,
how
necessarily
vpon
the
variation
of
our
temperature
(
whence
the
distinction
of
ages
proceedeth
)
a
finall
destructition
,
by
an
vnperceiueable
lingring
decay
of
purity
in
our
substance
,
doth
depend
.
For
as
in
the
violent
motion
of
things
naturall
,
we
see
it
comes
to
passe
,
that
the
virtue
or
power
of
mouing
,
imprinted
by
the
vnnaturall
mouer
,
by
little
and
little
decaying
,
at
length
by
continuance
of
mouing
,
or
rather
by
the
resistance
of
the
bodies
about
it
,
is
cleane
extinguished
:
So
in
the
naturall
proceeding
toward
the
enemie
and
end
of
nature
,
death
the
preseruing
meanes
of
life
(
either
by
the
toilesomenesse
of
their
neuer-ceasing
operation
,
or
by
the
corruption
and
mixture
of
impure
moisture
,
infecbled
and
disabled
to
the
sufficient
performance
of
their
functions
,
more
and
more
euery
day
)
at
length
of
force
yeelds
to
the
oppressing
violence
of
their
resisting
aduersaries
,
not
able
any
longer
to
maintaine
their
conquering
action
,
so
that
the
discussing
of
this
controuersie
is
very
homogeneous
to
the
series
of
this
treatise
.
For
till
there
be
granted
an
end
of
mans
life
,
the
mutation
of
the
temperature
by
decay
of
nature
may
well
be
doubted
of
,
forasmuch
as
a
successiuc
impairing
alway
importeth
a
finall
dissolution
.
First
therefore
touching
the
continuance
of
the
world
,
whether
as
it
had
a
beginning
,
so
it
shall
haue
an
end
,
or
rather
whether
it
euer
had
beginning
,
or
shall
haue
an
end
of
being
.
Dionysius
in
his
booke
de
Diuinis
nominibus
,
distinguisheth
things
that
are
,
according
to
the
difference
of
their
indurance
;
the
distinction
is
after
this
sort
.
The
whole
number
of
things
,
how
many
and
diuers
soeuer
,
may
be
summarily
comprised
vnder
these
three
seuerall
heads
.
There
are
some
things
,
or
rather
there
is
one
thing
Eternall
,
which
neither
had
beginning
nor
shall
haue
end
,
and
such
is
God
alone
,
who
onely
being
immutable
,
subiect
to
none
,
no
not
the
least
alteration
,
is
therefore
only
from
euerlasting
to
euerlasting
,
for
that
cause
termed
in
holy
writ
,
the
Ancient
of
daies
:
amongst
the
old
Egyptians
resembled
to
a
decrepit-old-man
,
and
pourtraied
like
a
youth
in
the
prime
of
his
flourishing
yeares
:
by
that
first
Image
signifying
his
long
continuance
from
before
,
by
the
second
,
his
liuelinesse
and
immunity
from
all
manerdefect
and
alteration
by
cancred
corrupting
time
.
For
as
his
power
is
infinite
,
extended
not
onely
to
all
things
in
the
world
,
but
euen
vnto
things
which
are
not
:
as
first
hee
made
all
things
of
nothing
,
as
his
greatnesse
is
vnmeasurable
,
not
limited
or
bounded
by
any
place
or
compasse
,
and
therefore
said
to
haue
his
centrum
vbique
,
from
which
the
essence
of
al
things
is
drawen
,
as
lines
,
and
where
they
end
and
are
all
conioyned
,
&
his
circumference
no
where
:
finally
,
as
all
his
attributes
are
infinite
,
and
immeasurable
,
so
is
his
continuance
altogether
boundlesse
.
Wherefore
not
to
enter
at
all
into
this
inextricable
Labyrinth
of
Gods
infinite
continuance
,
let
vs
proceed
vnto
the
next
part
of
the
distinction
.
Beside
God
,
who
is
onely
Eternall
,
there
are
other
things
in
a
middle
degree
,
tearmed
by
the
moderne
Philosophers
,
Euiternall
,
hauing
beginning
from
God
,
the
fountaine
of
being
,
yet
without
end
,
either
of
annihilation
,
or
corruption
;
such
are
all
spirituall
creatures
,
Angels
,
and
the
Soules
of
men
.
Where
notwithstanding
there
is
a
doubt
to
be
answered
:
For
in
the
whole
Historie
of
the
Creation
recorded
by
Moses
,
we
finde
no
mention
of
the
making
of
Angels
,
nor
any
word
of
them
till
the
narration
of
the
Womans
treacherous
seduction
by
the
diuel
in
the
serpent
,
so
that
either
they
were
not
created
,
and
so
were
from
euerlasting
,
or
else
,
Moses
his
Chronicle
is
in
this
point
defectiue
.
But
wee
may
well
answer
,
that
they
had
a
beginning
,
seeing
that
eternity
is
Gods
peculiar
attribute
,
and
the
same
,
though
inclusiuely
,
expressed
by
Moses
in
his
booke
of
beginnings
:
for
by
Heauen
is
signified
,
not
onely
the
body
of
heauen
,
but
the
things
also
therein
contained
.
Now
of
the
indirect
,
and
inclusiue
mention
made
of
these
admirable
creatures
,
there
may
this
reason
be
giuen
:
The
men
of
those
times
being
very
superstitious
,
and
giuen
vnto
Idolatry
,
(
for
the
Egyptians
euen
at
that
time
worshipped
the
Sunne
,
&
the
hosts
of
heauen
)
Moses
fearing
to
giue
new
occasion
to
their
false
will-worship
,
of
purpose
refrained
from
expresse
mentioning
of
their
names
,
or
natures
in
his
history
.
For
if
these
bodily
visible
creatures
,
wrung
from
them
such
diuine
worship
,
the
Angels
,
by
how
much
more
excellent
their
nature
is
,
would
haue
so
much
the
more
added
new
fewell
to
their
begun
fire
of
superstition
.
Secondly
,
lest
the
detractory
Nature
of
corrupted
man
,
should
haue
ascribed
some
part
of
the
glory
of
the
worlds
creation
to
those
heauenly
creatures
,
the
wise
pen-man
of
this
excellent
story
,
of
purpose
concealed
what
hee
knew
either
of
their
Creation
or
Nature
:
so
that
Moses
his
history
is
in
this
regard
not
defectiue
,
howsoeuer
giuing
no
expresse
notion
of
the
creation
of
Angels
.
Neither
are
the
Angels
,
though
most
excellent
creatures
,
void
of
beginning
,
there
being
but
one
thing
,
which
one
made
all
things
,
of
it selfe
,
eternall
.
The
third
degree
is
of
those
things
that
had
both
beginning
with
time
,
and
shal
haue
their
end
in
time
;
such
are
all
bodily
creatures
as
well
simple
as
mixt
,
although
touching
the
celestiall
bodies
there
be
some
doubt
.
Now
as
concerning
the
world
,
the
question
is
,
to
which
of
these
three
kinds
,
it
may
and
ought
to
be
referred
.
And
I
finde
three
seuerall
opinions
.
The
first
is
of
them
that
make
the
world
eternall
,
wanting
beginning
,
and
incapeable
of
end
.
The
second
of
them
that
grant
both
beginning
and
end
of
being
.
There
is
a
third
sect
that
parts
these
two
opinions
,
affirming
,
that
it
had
a
beginning
and
shall
haue
no
end
.
But
lest
wee
sticke
in
the
words
,
let
vs
in
one
word
or
two
,
set
downe
the
sense
and
meaning
of
the
Question
:
and
because
that
crror
is
the
child
of
confusion
,
distinguish
the
things
doubtfull
,
lest
through
the
equiuocation
of
the
words
,
by
mistaking
,
wee
come
vnto
a
contrary
sense
.
By
the
world
therfore
,
sometime
is
meant
the
whole
compasse
of
things
that
are
,
as
well
spirituall
as
bodily
,
extended
in
this
sense
euen
vnto
God
himselfe
.
Secondly
it
is
taken
for
all
things
,
only
God
excepted
,
euen
the
whole
worke
of
the
Creation
,
excluding
no
creature
how
excellent
soeuer
,
no
not
the
Angels
.
Thirdly
it
signifieth
onely
the
circuite
of
bodily
Creatures
,
whether
you
interpret
bodily
things
to
be
such
as
haue
bodies
as
parts
of
them
,
or
such
as
,
though
in
regard
of
composition
haue
no
bodies
,
yet
haue
their
being
onely
in
creatures
bodily
,
as
those
things
which
we
call
Accidents
.
For
the
first
acception
it
concerneth
not
our
purpose
.
For
Nature
it selfe
excludeth
God
from
all
kinde
of
beginning
,
and
it
is
a
principle
both
in
reason
,
and
in
religion
that
God
is
from
euerlasting
.
In
the
second
sense
wee
may
take
it
,
comprehending
all
things
both
spirituall
and
bodily
:
for
euen
the
Angels
as
is
before
said
,
had
their
beginning
by
creation
:
but
we
rather
hold
our selues
vnto
the
last
signification
,
as
being
most
vsually
meant
by
those
that
handle
this
controuersie
.
And
this
also
according
to
its
threefold
consideration
,
hath
three
seuerall
acceptions
?
For
first
it
is
taken
for
that
Idaea
&
type
preconceiued
of
the
Maker
God
,
by
which
he
was
ruled
and
directed
in
the
building
thereof
.
And
this
is
tearmed
by
Plato
,
the
Ideal
or
exemplary
world
,
as
it
were
the
copie
which
God
followed
in
the
creation
:
whereby
if
he
vnderstand
Gods
decree
to
create
,
we
may
without
error
entertain
it
;
otherwise
it
is
somwhat
harsh
:
for
we
are
not
to
imagine
that
God
needeth
any
long
premeditate
or
fore-conceiued
type
of
his
workes
,
as
our
finite
artificers
do
,
but
as
his
wisedome
,
and
power
is
infinite
,
so
doth
hee
,
in
an
vnutterable
manner
at
the
same
moment
,
deuise
the
manner
and
performe
the
worke
,
and
yet
,
not
rashly
,
but
most
wisely
,
and
with
great
deliberation
.
For
as
he
said
in
another
sense
,
so
may
I
say
in
this
case
,
One
day
with
God
,
is
as
a
thousand
yeares
,
and
a
thousand
yeares
as
one
day
;
length
of
time
adding
nothing
to
his
ability
and
wisedome
,
nor
fewnesse
of
daies
,
any
way
detracting
from
the
perfection
of
his
workemanship
.
Secondly
it
is
taken
for
the
vniuersity
of
things
contained
within
the
compasse
and
cope
of
heauen
and
earth
,
now
really
and
actually
subsisting
;
and
this
is
called
of
Plato
,
the
world
reall
,
as
hauing
an
actuall
and
externall
being
in
Nature
,
not
onely
in
conceit
and
intention
.
Thirdly
man
is
called
the
lesser
world
,
in
regard
of
that
perfect
analogie
and
similitude
,
betwixt
him
and
this
greater
world
,
wherein
there
is
nothing
whose
likenesse
and
resemblance
may
not
be
seene
in
man
:
and
this
you
may
call
the
Analogicall
world
.
Now
by
the
world
in
our
question
,
we
principally
vnderstand
,
the
frame
of
all
things
in
heauen
and
in
earth
:
lesse
principally
Man
,
as
being
but
a
part
thereof
.
As
for
the
other
terme
,
namely
Eternall
,
that
also
hath
two
acceptions
;
for
things
are
said
to
bee
Eternall
two
waies
:
First
improperly
,
that
which
neuer
shall
haue
end
,
more
fitly
called
Euiternall
or
Immortall
.
Properly
that
is
said
to
be
Eternall
which
neither
had
beginning
,
nor
shall
haue
end
,
nor
as
Boethius
addeth
,
any
succession
.
Now
Eternall
,
we
take
in
the
more
proper
and
latter
sense
.
So
that
the
Question
may
thus
more
plainlie
be
expressed
,
Whether
the
heauen
and
earth
,
with
the
bodily
Creatures
therein
contained
,
had
a
beginning
,
or
shall
haue
an
end
of
being
.
But
because
that
part
of
the
opinion
which
concerneth
the
worlds
eternitie
,
a
parte
ante
,
as
the
schoole-men
speake
,
that
is
,
its
being
from
euerlasting
,
is
not
so
directly
pertinent
vnto
our
purpose
,
we
will
with
all
possible
breuitie
runne
ouer
the
speciall
reasons
,
and
foundations
thereof
,
the
rather
because
the
authors
and
maintainers
thereof
from
the
want
of
beginning
,
inferre
the
vncapablenesse
of
an
end
.
Now
the
chiefe
Patron
and
defender
of
this
opinion
in
regard
of
authoritie
,
though
not
of
time
,
was
Aristotle
,
who
,
as
I
take
it
,
rather
affecting
singularitie
,
than
for
any
soundnesse
of
the
matter
or
strength
of
argument
,
tanght
it
in
his
Lycoeum
.
For
the
Philosophers
which
liued
before
him
,
with
generall
consent
agreed
in
the
contrarie
opinion
:
Trismegistus
,
who
with
his
learning
watered
the
then
barren
countrey
of
Greece
,
as
Diodorus
Siculus
witnesseth
in
his
first
booke
of
Antiquities
,
Musaeus
,
Orpheus
,
Linus
,
Epicharmus
,
Hesiodus
,
and
Homer
,
amongst
the
Poets
;
Zoroastes
,
Anaxagoras
,
Melissus
,
Empedocles
,
Pherecides
,
Philolaus
,
Democritus
,
and
Plato
,
as
Philo
Indaeus
Laertius
Diogenes
,
Sulcitius
Seuerus
,
Alexander
Aphrodisiensis
,
Plutarch
,
and
Tully
witnesse
,
which
also
his
bookes
intituled
Timaeus
,
and
Critias
,
together
with
those
De
Republica
doe
testifie
.
Onely
Aristotle
in
a
selfe-conceit
of
singularity
,
howsoeuer
elsewhere
honoring
antiquitie
,
rather
liketh
in
this
case
a
new
broched
opinion
of
his
owne
,
contrary
to
so
many
foregoing
Philosophers
:
and
therefore
Hierophantes
,
a
deuout
,
though
idolatrous
Priest
,
condemned
him
of
arrogancie
,
and
selfe-loue
,
not
onely
because
,
contrarie
to
the
common
receiued
opinion
of
his
countrey
,
continued
so
many
ages
vngainsaied
,
hee
denied
the
pluralitie
of
Gods
,
but
also
,
and
much
more
for
that
he
stucke
not
to
teach
,
that
the
world
was
from
euerlasting
,
which
all
Greece
confessed
to
haue
had
beginning
in
time
.
But
to
fetch
the
beginning
of
this
phantasticall
opinion
somewhat
higher
:
we
will
beginne
with
Democritus
,
the
archpatron
of
fortune
,
who
will
haue
the
World
Eternall
,
and
withall
chanceable
:
But
Eternitie
and
Chance
,
being
(
as
the
learned
Sir
Philip
obserued
)
things
vnsufferable
together
;
If
Chanceable
,
then
not
Eternall
.
Againe
,
what
is
more
absurd
then
to
thinke
the
World
was
made
by
the
vntended
,
and
casuall
concourse
of
indiuisible
substances
?
for
whence
came
these
substances
?
If
you
say
they
came
from
Euerlasting
,
&
so
were
Eternall
,
can
you
conceiue
such
chanceable
effects
to
proceed
from
so
certaine
&
necessary
causes
?
Nay
rather
,
if
you
wil
needs
maintane
the
infinitenes
of
these
diminitiue
bodies
,
grant
they
had
beginning
from
that
Infinite
One
that
glued
the
Infinite
parts
of
your
Infinite
.
All
,
together
,
by
his
vnmeasurable
Power
and
Wisedome
.
For
can
we
imagine
such
a
perfect
Order
and
Stabilitie
to
consist
in
these
disioined
substances
?
Order
&
Constancie
are
children
onely
of
Wisdome
:
&
sooner
may
we
prooue
Darknesse
to
proceed
from
the
Sunne
,
than
Constancie
and
Order
from
inconstant
chance
,
constant
in
nothing
but
in
Inconstancie
.
Finally
,
we
must
either
exclude
Gods
Wisedome
and
prouident
care
of
the
World
made
,
or
els
Fortune
from
making
of
the
World
:
(
for
the
World
is
Gods
possession
,
onely
by
right
of
creation
)
vnlesse
we
imagine
a
deed
of
gift
passed
by
Fortune
at
her
death
:
or
Fortune
the
true
Owner
,
(
if
the
true
Maker
)
disinherited
,
&
by
violence
driuen
out
of
her
dominion
by
God
as
an
Vsurper
.
But
God
hauing
nothing
to
plead
for
his
title
vnto
his
kingdome
,
but
the
right
of
creation
,
if
that
plea
be
improoued
,
God
cannot
any
longer
call
the
World
his
owne
,
and
therefore
without
crueltie
may
cast
off
all
care
of
this
his
supposed
ofspring
.
For
it
is
onely
Gods
Fatherhood
that
bindes
him
vnto
his
Prouidence
.
Therefore
not
to
stay
long
in
this
opinion
of
Fortune
,
let
vs
now
come
vnto
Nature
,
deified
especially
by
Strato
a
Naturalist
:
who
fearing
to
ouersway
God
with
the
weight
of
this
burthen
,
either
in
the
making
,
or
gouerning
of
the
World
,
hath
granted
hm
a
Remedie
,
or
Otium
as
they
terme
it
,
thinking
it
more
reason
that
God
should
haue
an
exemption
from
trouble
,
than
Gods
priests
,
who
for
his
sake
be
dispensed
withall
.
But
let
vs
see
,
what
this
Nature
may
bee
,
so
highly
by
Strato
magnified
.
There
is
a
particular
Nature
,
and
there
is
a
generall
or
vniuersall
Nature
.
The
particular
is
that
which
in
euery
seuerall
single
substance
,
ministreth
Essence
to
the
whole
compound
:
and
withall
,
is
author
of
such
action
,
and
motion
,
as
is
agreeable
to
the
subiect
wherein
it
is
,
as
the
Nature
of
fire
,
causeth
the
fires
ascention
,
the
Nature
of
earth
,
the
earths
going
downward
:
and
in
regard
of
this
Nature
,
we
say
it
is
Naturall
to
the
fire
to
ascend
,
to
the
earth
to
descend
,
the
bodies
hauing
in
them
,
cuen
of
themselues
,
by
their
inherent
forme
a
promptnesse
,
and
inclination
vnto
these
motions
.
Now
if
by
the
conspiring
of
these
many
&
manifold
Natures
,
this
All
,
we
now
speake
of
,
were
made
,
as
if
the
Elements
,
&
Ethereall
parts
should
in
their
town-house
set
downe
the
bounds
of
euery
ones
office
;
then
consider
what
followeth
,
that
there
must
needs
haue
beene
,
a
wisdome
ouerruling
power
,
which
made
them
concur
:
for
their
natures
being
so
diuers
and
contrary
,
would
rather
haue
wrought
each
others
destruction
,
than
so
friendly
haue
consorted
,
to
make
vp
so
vnexpressable
an
harmony
.
For
,
to
grant
knowledge
vnto
them
whereby
to
moderate
the
extremity
of
their
naturall
fury
,
or
intendment
of
such
agreement
,
were
to
enter
into
a
bottomlesse
pit
of
absurdities
,
seeing
that
knowledge
alway
presupposeth
roason
,
&
reason
sense
;
both
which
are
neuer
found
,
either
iointly
,
or
in
part
,
in
bodilie
senselesse
creatures
.
Now
touching
the
Vninersall
Nature
,
which
some
will
haue
to
be
nothing
,
but
an
influent
virtue
,
helping
&
furthering
the
actions
of
euery
particular
naturall
body
,
others
,
an
Vniuersall
ouerruling
,
and
as
it
were
,
an
Ideall
Nature
subsisting
.
For
as
the
particular
nature
of
euery
particular
body
,
causeth
and
mainetaineth
the
particular
actions
of
the
body
wherein
it
is
;
so
this
generall
Nature
is
the
author
and
maintainer
of
all
actions
and
bodies
:
to
which
,
the
single
seuerall
bodies
are
in
subiection
,
by
their
obedience
acknowledging
a
kinde
of
superiority
,
in
that
nature
which
we
call
vniuersall
.
And
in
the
respect
of
this
nature
,
the
fire
is
said
,
in
some
cases
,
to
goe
downeward
,
by
nature
,
as
to
hinder
the
discontinuitie
of
things
in
the
world
,
and
so
,
that
emptines
which
nature
so
much
abhorreth
.
Now
,
if
by
this
vniuersall
nature
,
they
vnderstand
a
nature
of
wisedome
,
and
goodnesse
,
and
pronidence
,
which
with
knowledge
performeth
its
actions
,
and
so
of
purpose
,
&
deliberately
hath
knit
togethet
these
so
many
points
to
such
an
excellent
vnitie
,
this
Nature
wee
reiect
not
,
but
retaine
,
as
that
God
and
Maker
of
all
things
,
that
by
his
infinite
irresistable
power
bath
conioined
the
disagreeing
parts
of
this
visible
world
,
and
of
things
contrary
made
a
perfect
harmony
,
permitting
in
their
nature
a
mutuall
resistance
;
yet
so
,
as
they
hinder
not
their
friendly
copulation
in
the
worlds
composition
.
In
sum
,
touching
Nature
and
Fortune
,
they
are
thus
onely
(
saith
Scaliger
)
to
be
interpreted
:
that
Nature
signifies
Gods
ordinary
power
;
and
thus
,
things
extraordinary
may
be
called
vnnaturall
:
Fortune
his
vnreuealed
will
,
and
thus
may
wee
call
things
chanceable
that
are
beside
expectation
or
beyond
reason
.
Now
touching
the
Epicure
,
who
(
as
Tully
saith
)
deriued
his
opinion
from
Democritus
,
we
will
in
one
word
answer
his
reason
,
recorded
by
Tully
in
his
second
booke
de
Natura
Deorum
,
and
so
come
vnto
Aristotle
,
and
his
Scholar
the
Atheist
.
The
Epicures
reason
is
briefly
thus
propounded
by
way
of
interrogation
:
What
eies
(
saith
he
in
his
scoffing
impudency
)
had
Plato
,
to
behold
the
framing
of
this
so
great
a
worke
?
Or
what
tooles
,
and
fellow-workemen
had
God
to
make
the
World
withall
?
The
answer
is
,
that
Plato
his
eie
,
was
the
eie
of
reason
,
gathering
by
necessary
consequence
,
both
the
being
of
the
Deity
,
as
also
confusedly
apprehending
the
infinitenesse
of
God
his
power
and
wisdome
shinig
in
the
world
,
as
in
a
most
cleere
glasse
reflecting
,
in
some
sort
,
the
Image
of
Gods
inuisible
Nature
,
vpon
the
eies
of
all
the
beholders
.
Touching
absence
of
instruments
and
fellow-workemen
,
whereby
the
Epicure
would
inferre
the
impossibility
to
create
in
God
,
we
are
not
to
thinke
,
that
God
,
infinite
in
power
,
is
tied
to
the
helpe
of
secundary
instrumentall
causes
,
they
being
but
supplies
of
defects
,
and
helps
of
wants
,
in
the
otherwise
insufficient
agents
:
and
therefore
not
requisit
,
to
the
eternall
infinitenesse
of
Gods
ability
.
Nay
we
may
adde
further
,
which
is
Gods
priuiledge
,
God
of
nothing
,
is
powerfull
enough
to
make
all
things
,
much
more
without
instruments
.
Now
a
possibility
of
creating
in
God
,
may
thus
briefly
be
shewn
:
according
to
the
maner
of
being
of
euery
thing
,
so
also
is
the
order
of
working
;
but
Gods
being
and
beginning
dependeth
vpon
nothing
but
himselfe
:
why
then
should
it
be
thought
impossible
,
that
Gods
action
is
not
tied
vnto
any
matter
?
And
indeed
,
the
reason
(
as
far
as
I
can
perceiue
)
why
other
things
require
a
subject
whereon
to
worke
,
is
onely
the
impotency
of
the
Agents
,
but
God
Al-sufficient
,
and
powerfull
,
who
can
out
of
the
rocks
bring
water
,
out
of
darkenesse
light
,
can
also
(
as
he
hath
done
)
make
all
things
of
nothing
.
An other
reason
may
be
this
,
taken
from
the
difference
of
the
principall
efficients
,
God
,
Nature
,
Arte.
Arte
,
alway
presupposeth
a
thing
really
and
perfectly
subsisting
:
Nature
onely
a
matter
with
a
power
to
be
God
,
(
a
farre
more
powerfull
Agent
then
either
Arte
or
Nature
)
is
able
,
of
that
which
is
nothing
at
all
,
to
make
a
thing
of
actuall
and
reall
subsistence
.
For
,
if
Nature
can
of
a
thing
in
the
lowest
degree
of
being
,
and
next
to
a
not
being
,
make
a
thing
actually
subsisting
,
God
All-sufficient
,
and
infinit
in
power
,
can
of
nothing
create
any
thing
in
what
degree
of
being
soeuer
.
Now
touching
the
Atheist
,
out
of
Aristotle
his
Philosophie
he
hath
drawen
this
subtile
Interrogatorie
,
which
hee
propoundeth
with
so
vnsauorie
scorne
:
If
the
world
were
not
from
Euerlasting
,
but
made
by
the
God
you
talke
of
,
I
would
know
of
you
,
where
he
liued
before
the
time
that
hee
made
the
world
;
how
he
busied
himselfe
all
the
time
before
?
for
it
is
an
absurdity
,
euen
among
vs
,
to
say
,
he
was
idle
:
as
also
what
he
did
,
if
he
did
not
make
it
from
euerlasting
?
Touching
the
place
of
his
being
,
and
the
maner
of
his
worke
,
I
may
not
vnfitly
answer
,
as
a
learned
Father
of
the
Primitiue
Church
did
vnto
the
same
demand
;
He
was
in
a
wood
prouiding
fewell
for
that
fire
,
which
should
in
heltorment
such
curious
priers
into
matters
beyond
their
reach
.
But
for
his
location
,
I
may
thus
more
fitly
answer
:
that
God
is
tied
to
no
place
,
being
in
all
places
to
fill
them
with
his
goodnesse
,
in
no
place
to
be
circumscribed
by
the
circumference
.
Touching
his
action
we
answer
,
that
howsoeuer
the
externall
worke
,
(
the
after-fruit
of
his
externall
working
)
had
no
externall
sensible
being
,
yet
was
hee
not
vnoccupied
,
his
very
decreeing
being
an
action
,
and
that
also
hauing
relation
vnto
the
creatures
,
which
should
afterward
haue
being
.
The
Hebrewes
(
who
many
times
do
but
trifle
in
matters
of
waight
)
giue
vnto
this
friuolous
question
,
as
friuolous
an
answer
,
saying
,
that
God
to
keepe
himselfe
vnoccupied
,
spent
that
time
in
trifling
experiments
,
now
making
a
world
on
this
fashion
,
now
on
that
,
then
by
and
by
dissoluing
his
loose
&
displeasing
worke
;
at
length
by
many
trials
,
to
haue
light
vpon
this
world
,
&
this
fashion
,
which
for
his
conceiued
liking
,
he
established
.
But
these
learned
Rabbins
,
meant
a
more
serious
matter
then
their
words
beare
shew
of
:
and
that
was
,
that
God
did
not
rashly
;
nor
without
great
deliberation
make
the
world
on
this
fashion
rather
than
any
other
,
and
that
he
sawe
he
might
haue
made
it
many
other
waies
,
and
sooner
,
and
more
worlds
,
but
would
not
:
alluding
,
as
I
take
it
,
to
Gods
counsell-taking
,
at
the
dedecree
,
touching
the
time
and
maner
of
the
worlds
creation
,
which
was
the
sum
of
our
first
giuen
answer
.
But
more
soundly
and
to
the
purpose
we
answer
,
that
the
actions
of
the
Deity
are
of
two
sorts
,
immanent
&
internall
:
or
externall
and
transeunt
:
the
immanent
actions
,
are
those
which
bee
in
the
Deitie
from
one
person
vnto
another
,
as
to
loue
together
,
and
such
like
:
the
transeunt
actions
are
those
,
that
passe
from
the
Godhead
to
some
externall
obiect
:
they
may
both
bee
thus
illustrated
.
As
in
the
element
of
fire
there
is
a
facultie
of
heating
and
enlightning
,
whence
proceedeth
heat
and
light
vnto
the
externall
neere
bodies
,
and
beside
this
facultie
there
is
also
in
it
a
naturall
power
to
go
vpward
,
which
when
it
commeth
into
act
,
is
receiued
in
no
other
subiect
but
the
fire
it selfe
:
so
that
,
if
fire
could
by
abstractiue
imagination
be
conceiued
of
,
as
wanting
these
two
transeunt
operations
,
yet
could
we
not
iustly
say
it
had
no
action
,
forasmuch
as
it
might
mooue
vpward
,
which
is
an
immanent
and
inward
action
.
So
,
and
much
more
so
,
though
we
grant
that
there
was
no
externall
worke
of
the
Godhead
,
vntill
the
making
of
the
world
,
yet
can
there
be
no
necessarie
illation
of
idlenesse
,
seeing
it
might
haue
,
(
as
indeed
it
had
)
actions
immanent
included
in
the
circle
of
the
Trinity
:
Againe
,
thus
reason
these
blasphemous
Atheists
against
the
truth
:
If
for
mans
sake
God
made
the
world
,
and
all
things
therein
,
how
commeth
it
to
passe
,
that
there
are
in
the
world
so
many
noisome
creatures
,
as
vipers
and
such
like
,
which
procure
rather
our
annoiance
,
than
serue
any
way
for
our
vse
and
benefit
?
For
to
say
they
are
chanceable
,
or
of
a
voluntary
&
selfe
procreation
,
is
(
in
our
Philosophy
)
absurd
,
especially
,
seeing
we
extend
Gods
power
,
and
prouidence
vnto
verie
flies
,
and
such
like
creatures
.
But
we
may
answer
,
first
that
there
is
nothing
so
cumbersome
,
which
is
not
some
way
seruiceable
.
Or
,
if
now
disobedient
,
yet
not
so
created
,
but
,
for
mans
rebellion
against
God
,
permitted
or
rather
directed
to
arme
themselues
against
him
,
for
whose
vse
and
helpe
they
were
created
:
like
vnto
that
sword
,
which
Hector
gaue
Aiax
,
which
so
long
as
he
vsed
against
men
his
enemies
,
serued
for
his
helpe
and
defence
;
but
after
that
he
began
to
vse
it
,
or
rather
to
abuse
it
,
to
the
hurt
of
hurtlesse
beasts
,
it
turned
into
his
owne
bowels
.
For
vntill
the
transgression
Adam
liued
as
Lord
of
the
creatures
,
hauing
the
now
most
dangerous
and
pernicious
creatures
vnder
him
in
subiection
.
For
the
diuell
,
that
subtle
seducer
,
was
not
so
simple
a
sot
,
as
to
make
choise
of
the
serpent
to
beguile
him
wth
inticements
,
if
he
had
knowen
,
or
but
suspected
any
resident
feare
in
man
of
the
serpent
,
by
some
foregoing
remembred
mischiefe
;
for
that
had
beene
rather
to
terrifie
him
from
all
attention
,
then
any
way
to
allure
him
to
follow
his
counsell
.
So
that
,
all
things
which
now
are
vnto
corrupted
man
most
cumbersome
,
as
punishments
of
his
disloialty
,
were
by
creation
ordained
for
his
furtherance
.
Nor
need
they
wonder
,
that
Gods
power
and
knowledge
should
stretch
it selfe
vnto
flies
and
such
diminutiue
creatures
,
as
they
tearme
them
:
nay
it
is
far
more
insensible
,
that
the
estate
of
flies
should
bee
vnknowen
vnto
him
,
for
that
were
to
bound
the
infinitnesse
of
his
knowledge
.
But
to
leaue
the
professed
Atheist
,
who
though
from
Aristotle
his
schoole
he
sucked
his
noisome
error
,
yet
went
farre
beyond
Aristotle
in
impiety
:
For
Aristotle
(
at
least
in
words
)
confested
Gods
being
,
an
infinitnes
,
which
also
hee
went
about
to
prooue
and
confirme
by
reason
,
whereas
these
godlesse
Heretikes
doe
not
onely
deny
both
in
their
works
,
and
by
consequence
of
words
,
but
euen
shamelesly
with
direct
speeches
,
not
only
his
omnipotency
,
but
euen
his
very
being
:
let
vs
therefore
come
to
Aristotle
and
his
lesse
profane
followers
.
The
Peripatetickes
principall
and
most
subtle
argument
,
which
also
they
vrge
with
greatest
vehemency
,
is
briefly
this
;
say
they
,
either
the
world
was
from
euerlasting
,
or
else
made
anew
,
proceeding
from
not
being
,
vnto
this
being
which
now
it
hath
.
But
it
was
not
made
a
new
;
for
then
,
either
it
proceeded
from
a
power
and
fitnesse
which
it
had
to
bee
vnto
this
actuall
being
,
or
else
it
was
made
of
nothing
.
If
before
it
was
actually
subsisting
,
it
had
a
being
potentiall
from
euerlasting
(
seeing
things
that
are
potentially
,
though
in
the
basest
degree
of
being
,
yet
are
not
meerely
nothing
)
it
followeth
,
that
it
alwaies
was
(
at
least
potentially
)
and
so
eternall
.
If
we
say
that
it
was
made
of
nothing
,
that
is
(
in
their
Philosophy
)
an
absurd
impossibility
.
For
it
is
with
them
a
principle
not
questionable
,
That
euery
making
presupposeth
a
subiect
.
Now
if
wee
obiect
,
that
the
necessary
presence
of
a
reall
subiect
dependeth
only
vpon
the
Makers
infirmity
,
and
imperfection
:
they
answer
,
that
the
disability
of
doing
impossibilities
is
not
defect
or
imbecillity
.
To
which
said
argument
of
theirs
(
as
they
would
haue
it
)
there
may
bee
a
double
answer
giuen
.
For
first
,
wee
affirme
that
the
world
proceeded
,
from
not
being
to
being
.
To
the
proposition
of
their
prosyllogisme
we
answer
by
deniall
thereof
,
and
reiect
their
distinction
as
sophisticall
,
putting
contrariety
(
the
greatest
opposition
)
betwixt
things
,
not
only
agreeing
,
but
euen
all
one
.
For
there
is
a
potentiall
being
,
incident
to
things
that
are
not
at
all
,
and
therefore
doe
the
Schoolemen
distinguish
of
the
potentiall
being
after
this
manner
:
A
thing
(
say
they
)
may
bee
said
to
haue
a
potentiall
being
two
waies
:
first
,
that
is
said
to
bee
potentially
which
is
not
yet
,
either
in
whole
,
or
in
part
subsisting
in
nature
,
which
hauing
no
reall
,
or
actuall
cause
of
being
,
may
notwithstanding
afterward
haue
a
true
cause
of
its
essence
and
existence
.
So
that
it
is
not
any
thing
,
in
,
or
of
it selfe
,
but
is
vertually
contained
within
the
ability
of
some
thing
,
that
may
afterward
bring
it
vnto
a
true
and
reall
being
.
As
for
example
,
there
is
a
potentiall
being
of
moe
worlds
then
one
,
inasmuch
as
God
by
his
vnresistable
,
vndecaied
power
is
able
,
as
well
to
make
more
worlds
,
as
hee
was
to
create
this
one
world
which
wee
behold
and
inhabite
:
yet
,
who
will
say
,
that
there
are
more
worlds
then
one
,
either
totally
or
partially
,
really
and
truely
now
being
in
nature
?
Indeed
it
is
a
thing
within
the
compasse
of
Gods
omnipotencie
,
to
bring
in
a
multiplicitie
of
worlds
,
and
therefore
we
may
not
vntruely
say
,
that
this
multiplicitie
of
worlds
hath
a
being
potentiall
.
So
likewise
,
who
will
denie
,
that
a
man
sound
and
without
maime
or
lacke
of
his
limmes
,
that
neuer
set
foot
ouer
his
threshold
,
hath
power
(
with
supposition
of
health
and
strength
)
to
trauell
ouer
the
whole
circuit
of
the
countrey
;
yet
is
it
absurd
to
say
,
that
this
iourney
of
his
,
is
any
way
in
nature
,
either
wholly
or
in
part
.
Secondly
,
that
may
iustly
and
is
more
properly
said
;
to
be
potentially
,
that
hauing
an
actuall
and
reall
subsisting
,
euen
separate
from
it
efficient
cause
,
wherein
it
was
before
vertually
contained
,
yet
lacketh
somewhat
,
which
by
nature
it
is
capable
of
.
As
for
instance
hereof
,
a
childe
altogether
vnlettred
,
may
iustly
be
said
to
be
potentially
disposed
toward
the
receit
of
learning
,
inasmuch
as
it
hath
a
reasonable
soule
,
which
is
alway
accompanied
with
a
capacitie
of
learning
.
To
applie
this
distinction
vnto
our
purpose
,
we
say
that
to
be
potentially
in
the
first
degree
,
is
indeed
to
be
nothing
;
because
this
potentiall
being
is
a
meere
not
being
:
&
so
was
the
world
from
euerlasting
,
hauing
such
an
abilitie
and
capablenesse
(
that
I
may
so
speake
)
of
being
,
forasmuch
as
God
by
his
omnipotency
was
from
euerlasting
powerfull
enough
to
create
the
world
,
as
in
time
hee
did
actually
make
the
same
.
Now
for
that
other
kinde
of
potentiall
being
,
incident
vnto
things
onely
that
haue
receiued
an
actuall
being
from
their
causes
,
it
was
in
that
rude
Chaos
created
by
God
,
the
first
day
of
the
begunmaking
of
the
world
,
and
was
afterward
perfected
in
the
worke
of
distinction
(
as
the
Schoole-men
call
it
)
when
God
out
of
that
confusion
,
or
rather
vpon
that
rude
lumpe
,
brought
this
admirable
varietie
and
difference
of
creatures
,
for
the
ornament
of
the
world
:
for
that
the
world
was
in
this
sort
potentially
onely
at
the
creation
of
the
first
matter
,
which
was
in
the
time
by
Moses
mentioned
.
Secondly
we
answer
,
that
it
is
not
impossible
for
God
of
nothing
to
make
things
really
and
truly
subsisting
,
as
we
before
proued
.
To
their
Axiome
or
principle
,
which
they
call
Vndeniable
,
we
answer
,
that
there
is
a
twofolde
faction
or
making
:
One
naturall
,
incident
to
creatures
,
commonly
called
Generation
;
the
other
supernaturall
,
the
priuiledge
of
God
himselfe
,
which
we
terme
Creation
.
Now
euery
making
which
is
a
Generation
,
requireth
a
really-being
subiect
,
because
it
is
either
a
motion
or
mutation
,
which
supposeth
a
matter
wherein
it
is
receiued
:
but
the
making
of
Creation
,
is
alway
without
any
matter
subiect
,
being
desined
to
be
,
A
making
something
of
nothing
:
But
these
aduersaries
admit
of
no
such
duplicity
of
making
,
holding
it
a
meere
impossibilitie
,
for
any
Agent
in
this
sort
to
create
:
Thus
therefore
somewhat
otherwise
we
answer
:
There
be
two
sorts
of
Agents
or
Efficients
,
the
one
Vniuersall
,
the
other
Particular
or
Partiall
.
They
differ
thus
:
That
the
Efficient
vniuersall
is
cause
of
the
whole
being
and
essence
of
it
effect
,
making
both
matter
and
forme
:
and
this
action
of
this
Agent
,
is
not
Motion
or
Mutation
,
but
a
bare
Emanation
.
The
Particular
Agent
is
not
cause
of
the
whole
essence
of
that
it
maketh
,
seeing
it
alway
requireth
the
preexistence
of
the
matter
,
and
the
action
thereof
is
truely
called
Motion
or
Mutation
.
So
then
,
it
is
impossible
for
a
partiall
or
halfe
efficient
(
as
you
may
terme
him
)
to
worke
or
make
a
thing
of
nothing
;
but
for
an
vniuersall
,
it
is
not
onely
possible
,
but
euen
easie
.
And
is
it
not
(
thinke
you
,
to
answer
euery
point
of
their
reason
)
an
infirmitie
in
the
maker
,
not
to
bee
able
to
make
a
thing
without
matter
?
for
why
is
the
existence
of
the
matter
necessarie
,
but
because
the
efficient
can
doe
nothing
:
and
doth
not
this
import
a
defect
of
the
workmans
abilitie
?
No
,
say
the
aduersaries
,
for
it
is
no
imperfection
to
be
vnable
to
doe
things
impossible
:
but
we
denie
that
this
is
vnpossible
vnto
any
,
but
vnto
particular
agents
naturall
;
as
for
God
to
whom
nothing
is
vnpossible
(
but
to
denie
himselfe
)
as
he
is
the
whole
and
sole
cause
of
being
,
so
is
he
able
,
euen
from
a
not
being
,
to
bring
things
to
the
highest
and
most
excellent
degree
of
being
.
Secondly
,
say
they
,
vnlesse
we
grant
an
euer-being
of
motion
,
we
must
needs
admit
either
of
a
proceeding
in
infinitum
,
or
els
of
this
senselesse
contradiction
,
that
before
the
first
motion
there
was
a
motion
more
ancient
;
two
maine
absurdities
,
the
one
in
reason
,
the
other
in
nature
.
For
the
progresse
in
infinitum
,
they
thinke
it
is
thus
proued
;
for
before
the
motion
,
whereby
the
first
mooued
body
was
made
,
there
was
of
necessity
requisite
some
potentiall
being
thing
,
because
that
motion
is
only
incident
vnto
things
of
a
potentiall
existence
.
If
that
be
granted
,
then
they
inferre
,
that
there
was
some
motion
wherby
this
subiect
had
it
being
,
and
so
in
infinitum
.
But
to
stop
their
long
iourney
,
wee
may
hinder
this
infinite
proceeding
by
granting
a
creation
.
It
is
true
indeed
that
there
must
needes
bee
a
thing
capable
of
motion
before
there
can
be
any
moouing
:
for
in
euery
motion
there
is
a
thing
moouing
,
and
a
thing
mooued
;
but
there
is
no
necessitie
that
this
mooueable
should
haue
its
being
by
motion
;
for
it
was
made
by
creation
,
which
was
no
motion
,
but
a
simple
and
bare
emanation
:
For
there
is
a
two-fold
mediate
action
,
whereby
a
cause
is
said
to
worke
,
according
to
which
duplicitie
of
action
,
they
hane
thus
distinguished
of
causes
efficient
.
There
is
,
say
the
Schoolemen
,
a
double
efficient
or
working
cause
,
one
called
Efficiens
per
transmutationem
,
that
is
,
such
a
cause
,
whose
operation
is
alway
ioined
with
some
change
in
the
thing
working
,
according
as
is
the
resistance
,
either
of
the
bodie
betweene
it
,
and
the
patient
,
or
of
the
thing
whereon
hee
worketh
,
which
doth
more
or
lesse
withstand
his
impression
.
The
other
is
,
Efficiens
per
emanationem
,
as
when
without
any
repugnancy
of
any
patient
or
labour
of
the
agent
,
the
effect
or
worke
doth
voluntarily
and
freely
arise
from
the
action
of
the
working
cause
:
as
the
shadow
from
the
body
:
such
is
God
,
whose
vnresistable
power
by
his
bare
word
of
command
,
euen
of
nothing
made
this
admirable
worke
of
the
world
,
as
the
shadow
and
obscure
representation
of
his
wisedome
and
omnipotency
:
not
changed
in
his
nature
,
there
being
nothing
by
Reaction
to
imprint
any
thing
in
the
impassionable
Godhead
.
And
this
is
the
full
and
sufficient
answer
to
the
second
argument
.
Thirdly
they
reason
thus
:
There
is
an
eternall
mouer
,
therefore
there
hath
bene
an
eternall
motion
and
a
thing
moued
,
in
asmuch
as
these
relatiues
cannot
be
but
together
in
nature
.
For
answer
whereto
wee
must
remember
,
that
there
is
an
absolute
,
both
consideration
,
and
being
of
God
.
Absolute
I
say
and
out
of
relation
,
otherwise
Gods
being
should
be
onely
in
relation
.
It
is
true
indeed
that
relatiues
are
alway
together
in
nature
beginning
to
be
,
and
finishing
their
being
,
in
one
and
the
same
moment
.
For
instance
,
a
father
is
not
a
father
vntill
he
haue
a
sonne
,
nor
is
he
a
father
longer
than
he
hath
a
sonne
.
And
yet
for
all
that
those
things
which
are
Relatiues
,
may
haue
being
,
one
before
another
,
thogh
not
as
Relatiues
,
yet
as
things
really
subsisting
in
nature
.
For
example
,
who
can
deny
that
Adam
was
in
nature
,
before
either
conception
or
birth
of
his
bloody
sonne
Cain
?
yet
was
he
not
a
father
vntill
God
had
blessed
him
with
that
after-cursed-ofspring
.
And
who
seeth
not
,
that
the
Carpenter
had
being
in
Nature
before
he
builds
the
house
,
although
he
be
no
actuall
builder
till
the
house
be
in
making
?
So
God
that
was
from
euerlasting
before
all
times
,
had
his
being
without
motion
,
though
not
as
a
mouer
,
yet
as
a
thing
really
and
perfectly
existing
:
but
when
in
fulnesse
of
time
(
according
to
the
free
determined
purpose
of
his
will
)
he
began
the
frame
of
the
world
,
then
also
began
he
to
be
a
Relatiue
,
a
builder
in
respect
of
this
goodly
house
and
palace
,
the
world
;
a
Father
,
that
is
,
the
Beginning
of
being
vnto
the
childe
of
the
creation
,
the
image
of
his
greatnesse
;
and
indeed
,
in
these
and
such
kinde
of
controuersies
,
we
must
warily
vse
these
termes
of
relation
,
especially
in
regard
of
the
creatures
,
lest
wee
binde
God
onely
vnto
a
relatiue
being
,
and
so
make
his
existence
dependent
on
the
creatures
.
Their
fourth
argument
is
in
substance
this
:
If
God
so
long
before
had
being
,
without
being
a
Creator
,
there
was
doubtlesse
some
defect
in
the
foregoing
time
,
the
supplie
whereof
in
the
moment
of
creation
moued
him
to
make
the
world
rather
at
that
time
than
any
other
.
For
there
is
no
new
action
but
presupposeth
some
new
incitement
,
which
moued
the
Agent
to
vndertake
the
worke
,
more
then
before
;
but
there
could
bee
nothing
at
this
time
more
than
before
,
that
could
moue
God
the
principall
and
perfectest
workeman
,
to
take
in
hand
this
busienesse
and
worke
rather
now
,
than
before
;
for
then
how
could
he
be
the
primary
and
principall
cause
?
But
this
in
short
may
be
the
answer
;
Indeed
there
was
all
this
time
an
impediment
,
forasmuch
as
God
would
not
actually
create
,
vntill
the
time
foreappointed
in
his
secret
purpose
was
accomplished
.
Nay
,
but
say
the
aduersaries
,
God
vntill
this
time
was
indifferent
to
create
,
or
not
to
create
,
therefore
there
was
in
the
instant
of
the
creation
some
thing
that
restrained
this
his
indifferency
.
But
we
may
answer
,
That
there
was
no
such
indifferency
,
(
as
they
talke
of
,
)
God
hauing
from
all
eternity
,
purposely
determined
at
this
time
to
beginne
the
worke
of
the
creation
.
So
that
vnto
the
fore-mentioned
demand
of
the
Atheist
,
why
God
deferred
the
creating
of
the
world
vntill
this
moment
of
time
,
we
may
answer
,
that
of
the
choise
of
this
time
,
rather
then
any
other
,
for
this
his
worke
,
there
can
no
other
reason
be
giuen
,
but
his
most
free-will
,
that
in
his
decree
of
creation
restrained
,
and
bound
it selfe
to
this
time
,
rather
than
vnto
any
other
.
Now
if
they
shall
reply
,
that
we
are
not
to
imagine
Gods
will
vnreasonable
,
and
therefore
no
doubt
there
was
some
reason
that
mooued
him
to
this
limitation
of
his
will
:
we
may
answer
,
That
we
doe
not
deny
but
God
had
some
reason
(
though
not
without
himselfe
)
of
this
his
prorogation
.
Nay
we
may
without
offence
,
goe
so
farre
,
as
to
giue
some
reason
of
this
dilation
,
in
generall
:
That
God
would
not
from
euerlasting
create
the
world
,
to
shew
the
independency
of
his
existence
in
regard
of
the
creatures
:
as
also
,
to
giue
vs
vnderstand
,
that
not
for
any
hope
of
benefit
,
which
should
proceed
to
him
from
the
creatures
,
he
vndertooke
this
worke
:
but
rather
(
as
it
is
the
property
of
goodnesse
to
communicate
it selfe
)
out
of
the
ouerflowing
fountaine
of
his
indefectiue
goodnesse
,
to
deriue
some
commodity
vnto
vs
his
creatures
:
for
hee
that
could
so
long
be
without
vs
,
might
without
any
inconueniency
vnto
himselfe
,
for
euer
haue
continued
in
that
state
of
lonelinesse
.
So
that
,
of
the
deferring
of
the
creation
,
in
generall
,
there
may
be
a
reason
giuen
;
but
why
hee
began
at
this
time
rather
than
at
any
other
,
either
before
or
after
,
there
is
no
other
reason
,
but
his
owne
free-will
,
knowen
vnto
vs
.
But
heere
ariseth
a
doubt
,
whether
God
could
haue
begun
sooner
,
or
put
off
longer
this
worke
of
creation
.
The
answer
is
,
that
he
could
by
his
potential
and
absolute
power
;
he
could
not
by
his
actuall
and
conditionall
.
For
Gods
power
hath
a
two-fold
consideration
,
the
one
absolute
,
without
regard
of
any
his
decrees
whatsoeuer
,
whereby
he
is
able
to
do
all
,
euen
those
things
,
that
he
will
not
;
the
other
conditionall
,
ioined
with
the
consideration
and
respect
of
his
will
,
whereby
he
is
able
to
doe
all
things
which
hee
will
,
and
onely
those
things
which
he
will
.
God
therefore
,
respected
without
his
decree
,
was
able
,
sooner
or
later
to
create
the
world
;
but
if
we
consider
him
together
with
his
purpose
,
hee
could
not
either
haue
preuented
,
or
deferred
this
his
intended
worke
of
the
creation
:
Nor
do
we
heereby
robbe
God
of
his
freedome
,
or
binde
him
to
any
part
of
the
contradiction
,
but
if
hee
bee
bound
,
sure
hee
hath
bound
himselfe
,
hauing
this
law
onely
prescribed
him
,
that
he
denie
not
himselfe
,
that
is
indeed
to
take
away
his
Godhead
.
But
if
God
would
not
from
euerlasting
make
the
world
,
how
is
he
not
changed
in
his
will
?
The
answer
is
,
that
God
would
from
euerlasting
make
the
world
,
but
he
would
not
make
the
world
from
euerlasting
;
that
is
in
plainer
tearmes
:
God
had
from
euerlasting
a
will
and
purpose
to
create
the
world
,
but
it
neuer
was
his
will
,
that
the
world
should
haue
a
coeternall
being
with
himselfe
;
so
that
Gods
will
is
stil
the
same
altogether
vnaltered
.
But
they
farther
vrge
this
argument
,
demanding
how
God
by
an
euerlasting
and
old
action
of
his
wil
,
could
in
time
create
the
world
anew
,
remaining
himselfe
vnchangeable
.
To
which
we
may
answer
,
that
a
continued
action
of
his
will
,
how
ancient
soeuer
,
executing
onely
that
which
he
before
intended
,
may
well
stand
without
admission
of
alteration
:
as
for
example
,
If
the
purpose
of
my
will
to
day
,
be
to
iourney
toward
London
the
next
weeke
,
which
also
according
vnto
purpose
I
performe
;
will
any
man
say
my
will
is
changed
?
In
like
sort
,
God
from
euerlasting
decreeing
to
create
the
world
at
such
a
time
,
if
at
the
time
purposed
this
his
decree
be
put
in
execution
,
is
not
thereby
changed
.
Nay
rather
he
is
thereby
to
be
thought
more
vnchangeable
,
for
as
much
as
he
performeth
that
which
before
he
did
determine
.
Why
but
,
say
they
,
God
is
not
freed
from
alteration
,
because
that
of
a
Non-creator
,
hee
was
made
a
Creator
.
The
answer
is
,
That
God
was
not
heereby
changed
,
albeit
there
was
indeed
some
change
(
though
improperly
so
called
)
when
as
the
world
proceeded
from
not
being
vnto
being
:
for
the
succession
of
a
being
,
after
a
not
being
,
importeth
some
alteration
,
thogh
not
in
the
author
of
the
new
being
,
but
rather
in
the
thing
that
receiued
that
being
;
we
shall
make
it
plaine
by
this
supposition
.
Let
vs
imagine
a
vault
or
other
close
place
,
so
fenced
from
the
Sunne
beames
that
no
light
,
not
the
least
glimmering
can
pierceit
,
which
afterward
by
digging
or
some
such
meanes
,
may
haue
passage
made
thorough
it
,
for
the
Sunnes
accesse
;
would
we
say
that
the
Sunne
were
by
this
meanes
altered
,
because
it
inlightneth
a
place
which
before
was
full
of
darknesse
?
Euen
so
,
and
much
more
so
,
God
the
fountaine
of
Light
,
(
whose
Spirit
moouing
vpon
the
waters
,
whereas
before
there
was
darknesse
vpon
the
face
of
the
deepe
,
enlightned
that
darknesse
,
distinguishing
those
things
which
before
were
confusedly
mixed
,
or
rather
bringing
them
from
nothing
,
to
this
their
perfection
)
is
not
at
all
altered
,
but
still
remaineth
the
same
,
euer
vnchangeable
.
And
indeed
,
if
euery
new
worke
of
God
should
make
him
changeable
,
how
should
hee
not
be
often
changed
,
creating
daily
the
soules
of
now
liuing
men
?
For
to
say
they
haue
being
before
their
ioining
vnto
the
body
,
is
plainly
hereticall
,
and
Origen
was
in
that
behalfe
accused
of
a
verie
grosse
error
.
Nor
is
it
likely
,
nor
yet
indeed
possible
,
they
should
come
by
traduction
or
propagation
from
our
parents
.
For
our
soules
being
as
the
Angels
are
Spirituall
substances
,
are
as
farre
from
that
abilitie
of
procreation
,
as
the
Angels
are
,
those
supernaturall
celestiall
creatures
:
and
there
is
the
like
reason
for
both
.
The
Angels
by
reason
of
their
spiritualitie
,
are
void
and
vncapable
of
procreation
,
mens
soules
also
being
no
lesse
spirituall
than
the
Angels
,
are
also
vnfit
for
procreation
:
therefore
one
soule
begets
not
another
,
much
lesse
comes
it
of
a
corporall
seed
,
it selfe
being
spirituall
.
It
remaines
therefore
that
they
are
then
anew
created
by
God
,
and
so
coupled
vnto
their
bodies
.
Neither
is
God
for
this
cause
changed
,
seeing
,
as
is
aforesaid
,
he
doth
now
onely
put
in
execution
,
that
which
before
he
had
in
intention
;
and
therefore
(
to
conclude
this
whole
argument
,
with
that
saying
of
Hugo
de
Sancto
Victore
)
Gods
will
was
eternall
,
and
the
worke
of
his
will
was
temporary
;
for
alwaies
euen
from
Eternitie
,
he
had
a
will
to
create
the
world
;
yet
neuer
was
he
purposed
to
make
the
world
from
euerlasting
,
but
his
purpose
and
will
was
to
make
that
in
time
which
hee
purposed
before
time
to
make
in
time
.
Therefore
by
his
euer
being
goodnesse
he
for
euer
purposed
:
by
his
eternall
wisedome
hee
alway
disposed
that
,
which
by
his
euerlasting
power
he
once
composed
.
Fiftly
,
they
reason
from
the
Eternitie
of
time
,
in
this
sort
.
Time
is
Eternall
,
therefore
there
is
also
an
Eternall
motion
;
for
Time
is
the
measure
of
moouing
.
Now
the
antecedent
is
thus
prooued
:
That
which
hath
beene
alway
,
and
shall
be
for
euer
,
is
Eternall
;
but
such
is
the
condition
of
time
:
for
you
can
designe
vs
no
moment
or
instant
before
which
,
Time
was
not
,
and
after
which
,
Time
shall
not
remaine
.
For
,
as
Aristotle
saith
,
euery
now
,
or
instant
of
time
is
the
end
of
time
past
,
and
begining
of
time
to
come
:
as
in
a
right
line
,
euery
middle
point
is
the
end
of
the
fore-part
of
the
line
,
and
the
beginning
of
the
part
following
.
To
which
we
may
answer
by
reiecting
this
their
discription
of
time
,
for
,
(
as
Scaliger
hath
well
obserued
)
motion
is
rather
the
measure
of
time
;
and
thence
it
is
(
as
I
take
it
)
that
Plato
called
the
Sunne
and
Starres
times
Instruments
,
and
as
it
were
the
Iacobs
staffe
of
time
;
because
by
their
motion
and
dircumuolution
we
measure
the
indurance
of
the
world
.
And
therefore
also
(
as
I
conceiue
of
it
)
the
Poets
called
Saturne
,
that
is
Time
,
Heauens
Sonne
,
because
that
from
their
circular
mouing
,
came
the
distinction
of
Daies
,
and
Moneths
,
and
Yeeres
.
And
to
say
the
truth
,
there
is
a
more
generall
,
and
true
definition
of
times
then
this
of
Aristotle
;
and
it
is
this
:
The
past
,
present
and
future
indurance
of
things
:
Which
also
the
authours
of
this
discription
distinguish
into
it
kinds
.
There
is
(
say
they
)
a
time
perpetuall
,
or
eternall
,
Gods
owne
peculiar
attribute
,
who
alone
indureth
from
generation
to
generation
;
and
there
is
an
indurance
or
Time
momentary
,
incident
vnto
the
creatures
.
In
this
sense
therefore
it
is
no
absurdity
to
say
,
there
was
a
time
when
Aristotles
time
was
not
:
for
hee
maketh
time
of
the
same
age
with
the
heauens
motion
,
so
that
,
vntill
the
heauens
began
to
bee
mooued
,
Aristotles
time
was
not
:
yet
was
there
time
before
the
heauens
creation
,
that
is
a
long
space
of
indurance
,
in
which
God
alone
had
being
:
But
because
time
is
indeed
proper
vnto
the
creatures
,
being
as
(
other
bodily
and
spirituall
creatures
)
in
scripture
said
to
be
made
by
God
,
let
vs
follow
Aristotle
in
his
owne
Definition
,
and
to
his
obiection
out
of
his
Schoole-interpreters
we
may
fetch
this
answer
:
That
euery
Now
,
and
instant
of
time
is
not
both
beginning
of
time
to
come
and
end
of
time
past
:
for
there
is
a
threefold
instant
or
Now.
The
first
is
instans
,
or
Nunc
initiatiuum
,
an
instant
onely
of
beginning
.
The
second
they
tearme
,
Nunc
continuatiuum
,
a
continuing
instant
,
and
that
is
both
beginning
in
respect
of
time
following
,
and
end
in
regard
of
time
past
.
There
is
a
third
instant
or
moment
,
and
that
they
call
Nunc
finiens
,
or
terminatiuum
,
and
that
is
such
an
instant
,
as
only
is
an
end
of
time
foregoing
:
They
may
all
bee
thus
illustrated
,
as
in
a
straight
line
,
the
first
pricke
or
point
is
onely
the
begining
of
the
line
,
the
last
point
onely
the
end
of
the
same
,
the
rest
in
the
middle
are
both
,
the
end
of
that
part
of
the
line
which
was
before
drawn
,
and
the
beginning
of
the
hinder
part
.
So
in
time
,
we
may
point
out
an
instant
that
is
onely
beginning
,
another
that
is
onely
an
end
,
a
third
that
is
both
a
beginning
and
end
.
Aristotle
his
authority
therefore
can
truely
be
vnderstood
onely
of
the
continuing
and
coupling
instant
.
But
against
this
distinguishing
answer
,
Aristotle
hath
this
exception
:
If
there
be
any
such
instant
,
as
is
only
a
beginning
in
respect
of
time
●llowing
,
and
no
end
of
that
time
which
went
before
,
then
before
this
instant
there
was
no
time
.
What
then
?
Therefore
there
was
an
Ante
without
time
,
which
is
absurd
.
For
Ante
and
Post
,
before
and
after
,
are
differences
of
time
:
As
for
example
:
When
we
say
,
Philip
liued
before
Alexander
,
this
word
before
,
signifies
a
difference
in
time
,
betwixt
Philip
and
Alexander
his
sonnes
being
.
But
who
seeth
not
more
subtilty
than
soundnesse
in
this
reply
of
Aristotle
;
for
we
will
in
like
sort
thus
reason
against
him
.
In
his
Physicks
he
hath
this
Position
,
Extra
coelum
nullus
est
locus
:
Beyond
heauen
there
is
no
place
;
therefore
,
there
is
some
extra
,
in
which
is
no
place
.
For
extra
and
intra
,
without
and
within
,
are
differences
of
place
;
as
for
example
:
when
we
say
he
is
without
doores
,
our
meaning
is
,
that
he
is
in
some
place
without
the
house
.
Now
if
wee
should
thus
reason
against
Aristotle
:
There
is
out
of
heauen
a
roome
or
place
to
be
in
;
for
extra
without
,
is
a
difference
of
place
,
things
being
said
to
be
without
onely
in
regard
of
place
.
But
Aristotle
saith
extra
coelum
,
therefore
there
is
without
the
inward
hollow
compasse
of
heauen
an
external
out-roome
:
would
he
not
straight
(
and
that
iustly
)
reproue
our
sophistrie
?
for
Aristotle
his
meaning
in
that
place
is
,
that
all
things
whatsoeuer
are
conteined
within
the
inside
of
the
body
of
heauen
:
and
it
is
as
if
hee
had
said
,
there
is
no
place
,
but
within
the
inside
of
the
ouercast
circle
of
heauen
.
In
like
sort
,
when
we
say
that
before
this
first
moment
of
the
heauens
motion
,
there
was
no
time
;
our
meaning
is
,
that
all
reall
time
had
beginning
with
the
heauens
mouing
.
Reall
time
,
I
say
;
for
there
is
time
only
imaginarie
,
improperly
called
time
,
as
being
rather
a
part
of
eternitie
,
and
of
that
indurance
and
long
continuance
,
which
wee
conceiue
to
haue
beene
in
God
before
the
creation
of
the
world
.
And
thus
shall
wee
reade
the
words
,
Before
,
and
After
,
vsed
among
the
ancient
Writers
both
Christian
and
Prophane
:
for
so
did
Ouid
vse
it
in
the
beginning
of
his
Metamorphosis
;
Ante
mare
&
terras
,
&
quod
tegit
omnia
coelum
:
Before
that
heauen
and
earth
was
made
.
So
in
the
Scripture
:
Before
the
foundations
of
the
world
were
layd
,
thou
art
God
from
euerlasting
,
world
without
end
.
Where
it
signifies
no
true
and
really
subsisting
time
,
for
this
time
began
only
with
the
motions
of
the
heauens
,
as
Aristotle
himselfe
witnesseth
.
In
briefe
therefore
,
to
shut
vp
this
argument
and
this
whole
controuersie
:
The
first
instant
and
moment
of
time
reall
(
before
mentioned
)
was
both
a
beginning
and
end
;
a
beginning
of
time
reall
,
and
an
end
of
time
imaginary
:
nor
is
it
any
absurdity
to
say
,
that
time
imaginary
was
before
true
and
really
subsisting
time
.
And
thus
haue
we
with
all
possible
speed
runne
ouer
the
reasons
which
be
vsually
brought
to
proue
the
worlds
being
from
euerlasting
;
let
vs
now
with
like
or
lesse
breuitie
passe
ouer
those
reasons
which
serue
to
improue
this
errour
:
and
they
are
only
two
,
which
we
will
but
propound
,
auoiding
ouer-tedious
long
discourse
;
and
so
go
on
to
the
other
part
of
the
question
.
First
then
,
from
our
owne
experience
we
reason
thus
:
It
is
a
trueth
confirmed
by
the
triall
of
all
times
,
that
the
quantities
of
mens
bodies
haue
a
perceiuable
impairing
,
as
also
the
length
and
continuance
of
their
liues
:
so
that
,
if
in
that
infinit
space
of
foregoing
time
men
had
had
being
(
as
without
question
,
the
world
was
neuer
void
of
men
,
the
principall
and
most
noble
member
thereof
)
through
continuall
and
incessant
decay
,
their
bodies
had
beene
brought
to
as
little
a
quantitie
as
they
are
capable
of
,
if
not
cleane
consumed
:
but
we
see
their
quantitie
is
not
yet
come
vnto
the
lowest
;
therefore
had
they
not
being
from
euerlasting
.
Secondly
and
more
specially
,
had
this
world
beene
from
euerlasting
,
infinite
also
had
beene
the
propagation
of
man
;
and
so
wee
should
bring
into
the
world
an
actuall
infinitenesse
,
as
absurd
in
Nature
as
Parologismes
be
in
Logicke
:
for
in
this
infinite
space
and
generation
there
had
beene
an
infinite
number
of
mens
soules
,
which
being
by
Nature
vncapable
of
mortalitie
,
we
can
not
say
,
that
as
one
was
created
another
was
destroied
,
and
so
should
there
be
an
infinitenesse
in
regard
of
number
,
actually
subsisting
in
Nature
.
And
thus
hoping
that
small
power
will
serue
to
confound
an
aduersary
already
ouercome
,
wee
passe
to
the
other
part
of
the
Question
,
purposing
as
much
breuitie
as
its
difficultie
and
obscuritie
will
beare
.
The
Question
is
touching
the
worlds
immortality
,
whether
,
as
it
had
a
beginning
of
being
,
so
it
shall
also
haue
an
end
.
Aristotle
when
hee
first
heard
of
their
opinion
,
who
appointed
an
end
vnto
the
world
,
scoffingly
burst
out
into
these
words
:
I
was
once
afraid
that
my
house
,
either
by
force
of
tempest
,
or
by
iniury
of
time
,
or
lastly
by
some
defect
in
the
workeman-ship
,
should
haue
suddenly
ouerwhelmed
me
,
but
now
I
haue
great
cause
to
feare
my
owne
and
my
houses
ruine
,
because
of
those
that
in
words
goe
about
to
pull
downe
the
world
.
But
for
the
plainer
and
more
speedy
proceeding
in
the
controuersie
,
let
vs
in
one
word
set
downe
the
true
meaning
of
the
question
.
There
is
a
twofold
end
,
the
one
of
corruption
;
the
other
of
annihilation
:
the
end
of
corruption
,
I
call
that
whereby
a
thing
is
changed
from
being
to
a
not
being
,
not
simplie
as
if
it
ceased
altogether
to
be
in
nature
,
but
because
it
loseth
that
being
which
before
it
had
;
as
for
example
,
when
wood
by
force
of
fire
is
turned
into
ashes
,
we
may
not
vntruely
say
,
there
is
a
corruption
of
the
wood
,
forasmuch
as
it
ceaseth
to
be
wood
,
&
is
become
ashes
;
yet
can
we
not
say
,
heere
is
any
annihilation
,
for
we
see
there
is
a
substance
remaining
,
but
the
matter
which
before
was
vnder
the
forme
of
wood
,
hath
now
put
on
the
form
of
ashes
,
&
so
of
wood
corrupted
are
ashes
generated
,
according
to
that
worne
axiome
of
Aristotle
,
That
the
corruption
of
one
thing
is
the
generation
of
an
other
.
The
end
of
annihilation
is
,
when
a
thing
so
loseth
its
present
being
,
that
no
part
thereof
,
neither
matter
nor
yet
forme
abideth
any
longer
in
nature
;
but
as
it
first
was
made
of
nothing
,
so
is
it
againe
turned
into
nothing
.
The
question
then
(
as
I
take
it
)
must
be
thus
vnderstood
,
that
the
world
shall
haue
an
end
,
though
not
of
annihilation
,
yet
of
corruption
;
that
is
in
other
terms
,
though
it
shall
not
vtterly
be
abolished
and
turned
vnto
nothing
,
(
for
the
matter
thereof
shall
still
remaine
)
yet
shall
it
be
changed
into
another
estate
and
condition
.
The
first
part
of
the
assertion
is
prooued
by
the
authoritie
of
the
learned
.
For
Plato
witnesseth
in
his
Timaeus
;
so
saith
Bochus
and
Methodius
,
and
Damascene
in
his
second
booke
viz.
of
Orthodoxal
faith
:
testified
also
by
the
wise
Salomon
,
Eccles
.
3.
I
haue
learned
(
saith
the
Preacher
)
that
all
the
works
of
the
Lord
indure
for
euer
.
that
is
,
as
I
interpret
it
,
though
not
without
corruption
,
yet
without
annihilation
.
Now
whether
they
haue
this
state
of
corruption
by
nature
or
no
,
there
is
a
great
question
:
but
we
may
probably
answer
,
that
of
themselues
and
their
naturall
disposition
infused
by
God
,
they
haue
no
naturall
inclination
,
or
desire
of
corruption
,
much
lesse
of
annihilation
,
forasmuch
as
euery
thing
hath
a
naturall
loue
of
its
being
,
and
an
innated
hatred
of
all
things
that
bee
enemies
vnto
the
same
,
testified
by
that
naturall
Sympathie
and
Antipathie
which
may
be
obserued
in
things
destitute
of
reason
:
for
so
we
see
in
experience
the
lambe
which
neuer
had
experience
of
the
woolues
crueltie
,
euen
at
the
first
sight
doth
tremble
and
flie
for
feare
.
Nay
,
in
creatures
of
a
lower
degree
then
these
,
tearmed
by
Aristotle
,
Plant-animals
,
wee
may
obserue
,
the
like
antipathie
.
Scaliger
reporteth
of
a
tree
,
growing
in
the
Prouince
which
hee
calles
Pudefatamea
,
that
at
a
mans
neere
approching
,
for
modesty
,
draweth
in
his
farre-spreadding
boughes
,
at
his
departure
spreeds
it selfe
againe
,
for
that
cause
tearmed
by
the
inhabitants
,
the
shame-fast-tree
.
But
wee
may
more
probably
attribute
this
it
contraction
,
to
a
naturall
diuining
(
as
it
were
)
and
fore-feeling
that
it
hath
of
some
harme
,
whereof
it
is
in
danger
,
as
may
be
proportionably
gathered
by
the
like
behauiour
in
other
things
of
the
same
kinde
.
For
so
Aristotle
writeth
of
the
Spongies
that
(
when
a
man
puts
foorth
his
hand
to
displace
them
,
as
also
before
a
tempest
)
shrinke
vp
together
on
a
heape
,
a
if
they
meant
to
shift
for
themselues
,
either
by
flight
,
or
else
by
vniting
their
dispersed
forces
,
for
the
stronger
resistance
:
which
are
euident
proofes
of
that
naturall
ingrafted
desire
in
all
things
to
preserue
there
being
.
For
whereas
the
first
matter
is
said
to
desire
corruption
,
for
that
as
not
contented
with
the
forme
it
presently
enioieth
,
it
desireth
an
other
,
whereupon
followes
the
expulsion
of
the
former
before
inherent
:
the
answer
it
,
that
in
this
laboring
to
procure
an
other
forme
,
then
that
it
had
:
it
intends
not
corruption
,
but
rather
perfection
,
not
disliking
the
form
incumbent
,
seeing
it
desireth
both
;
but
as
Esopsdogge
,
snatching
greedily
at
the
shadow
which
he
thought
had
beene
a
substance
,
meant
not
to
lose
that
which
he
had
fast
hold
of
in
his
teeth
.
So
the
first
matter
greedily
caried
to
the
desire
of
many
formes
wherein
indeede
consisteth
its
perfection
,
loseth
that
which
before
it
had
:
for
as
much
as
by
a
law
of
Nature
,
Two
formes
of
diuers
,
not
subordinate
,
kinds
,
are
at
the
same
time
vnsufferable
together
.
So
then
it
desires
perfection
,
but
in
steed
therof
accidentally
gaineth
corruption
&
expulsion
of
the
preexistent
forme
.
Nothing
therefore
simply
desires
it
owne
corruption
,
but
so
as
it
may
tend
to
it
further
perfection
,
&
consummation
,
much
lesse
its
vtter
abolition
.
For
as
much
as
it
is
farre
better
to
be
in
the
vilest
and
most
base
degree
of
being
,
then
not
to
be
at
all
.
Therefore
the
annihilation
of
the
world
shal
not
be
of
it selfe
,
nor
yet
by
any
meanes
internall
.
Nor
can
it
proceed
from
any
external
naturall
agent
,
no
not
that
vniuersal
fore mentioned
nature
is
able
to
bring
it
vnto
nothing
:
For
as
nature
cannot
make
some
thing
of
nothing
,
so
neither
is
she
of
power
sufficient
to
bring
a
thing
from
being
,
to
an
vtter
not
being
at
all
,
hauing
a
limited
and
finit
power
.
To
which
purpose
a
learned
frier
said
excellently
well
.
That
,
the
first
maker
of
all
things
in
respect
of
its
being
and
not
being
,
is
subiect
onely
vnto
Gods
wil
,
permitted
to
the
rule
of
Naturall
agents
onely
in
regard
of
transmutation
.
For
a
Naturall
agent
may
induce
or
expell
a
forme
either
substantial
or
accidentall
.
But
how
farre
soeuer
mans
Power
or
Nature
is
caried
in
fury
,
laboring
by
might
and
maine
towards
an
vtter
ruinating
,
and
distruction
of
things
,
yet
shall
it
neuer
attaine
vnto
Annihilation
.
They
may
indeed
by
tyrannous
inflicting
of
death
,
make
that
which
is
neere
the
matter
of
a
man
,
the
matter
of
a
carcase
,
they
may
also
with
fire
,
burne
the
dead
corps
,
but
though
a
thousand
thousand
woods
should
bee
spent
in
burning
of
one
poore
carcase
,
yet
were
they
neuer
able
vtterly
to
annihilate
and
bring
it
vnto
nothing
.
So
that
Nature
is
too
weake
to
cause
Annihilation
.
But
yet
saie
the
scrupulous
aduersaries
,
God
who
by
his
infinite
and
supernaturall
power
was
able
of
nothing
to
make
the
world
,
is
by
the
same
his
boundles
power
able
at
his
pleasure
to
returne
it
to
nothing
.
It
is
true
indeed
&
out
of
question
,
that
God
by
his
absolute
vndecaied
power
,
is
sufficient
as
well
to
distroy
the
world
as
he
was
at
the
beginning
,
to
make
it
:
by
his
absolute
power
(
I
say
)
considered
without
regard
of
his
will
,
but
if
we
respect
his
power
,
restrained
by
his
will
:
that
is
regard
what
he
will
and
hath
decreed
to
do
if
by
his
word
we
may
learne
his
will
,
we
may
truly
answer
,
that
God
himselfe
cannot
annihilate
the
word
,
because
he
can
do
nothing
that
implieth
contradiction
,
or
that
any
way
importeth
mutability
,
whereby
of
God
he
should
be
made
no
God
.
Nor
do
we
heerby
take
away
his
omnipotency
,
nay
rather
we
establish
his
power
,
it
being
a
chiefe
point
of
infirmity
and
weakenesse
,
to
bee
capable
of
change
,
and
able
to
deny
it selfe
:
but
God
hath
decreed
not
to
annihilate
the
world
,
therefore
he
cannot
now
turne
it
vnto
nothing
,
how
then
(
may
some
man
say
)
shall
it
haue
an
end
,
for
if
neither
of
it selfe
it
incline
,
nor
can
be
by
any
meanes
naturall
inforced
to
Annihilation
,
no
nor
God
himself
can
turne
it
into
nothing
,
what
end
shall
it
haue
?
The
answer
is
,
that
as
man
hath
his
end
by
death
,
whereas
,
notwithstand
his
soule
is
immortall
,
his
body
is
onely
changed
into
its
first
matter
,
not
turned
into
nothing
:
so
the
world
though
incapeable
of
annihilation
,
as
hath
beene
proued
,
yet
hath
in
it
an
end
vneuitable
,
when
it
shall
be
changed
from
the
present
corrupt
estate
into
a
far
more
excellent
and
heauenly
condition
of
indurance
and
immortality
.
But
heere
ariseth
a
doubt
,
moued
by
those
scoffers
that
Peter
prophecied
should
come
in
the
last
daies
,
which
demaund
,
Where
is
the
promise
of
his
comming
:
For
since
the
father
fell
on
sleepe
,
all
things
haue
continued
alike
from
the
beginning
of
the
creation
.
Where
by
the
way
,
let
vs
obserue
that
they
make
the
time
of
Christs
comming
,
and
the
end
of
the
world
,
things
of
one
and
the
same
signification
,
so
that
as
many
testimonies
of
scripture
,
as
warrant
the
certainty
of
Christs
comming
,
serue
also
to
proue
the
worlds
end
and
dissolution
.
To
their
reason
we
may
answer
with
Peter
,
that
the
worlds
long
and
hither
to
vnchanged
continuance
,
is
no
sure
proofe
of
impossibility
to
bee
destroied
.
For
God
that
by
his
bare
word
could
of
nothing
make
the
world
,
can
now
also
with
as
great
facrlity
alter
the
state
of
the
same
.
But
their
supposition
is
most
vntrue
,
for
the
world
hath
not
from
the
beginning
continued
in
the
same
state
vnaltred
,
the
whole
earth
being
in
Noahs
floud
ouerwhelmed
with
waters
.
But
to
this
they
may
answer
,
that
it
was
no
generall
or
vniuersall
destruction
,
being
extended
onely
to
the
liuing
creatures
,
&
they
also
in
part
preserued
in
Noahs
arke
.
It
is
true
indeed
,
that
this
was
onely
a
particular
or
partial
destruction
,
the
heauens
remaining
altogether
vntouched
,
the
other
elements
also
incorrupted
.
But
yet
this
sheweth
a
change
in
the
worlds
estate
which
they
seemed
to
deny
.
Touching
the
generall
distinction
of
all
things
,
Peter
after
answereth
;
to
which
place
we
wil
refer
them
:
But
that
wherein
the
difficulty
of
the
whole
controuersie
consisteth
is
the
immutable
estate
of
the
heauenly
bodies
wherein
hath
beene
obserued
by
experience
of
all
ages
,
a
constancy
almost
admirable
:
when
in
this
sublunary
region
of
elementish
bodies
,
there
hath
beene
as
great
variety
,
and
almost
a
circular
alteration
.
And
indeed
,
were
the
heauens
capable
of
corruption
,
how
could
the
spheare
of
the
Moone
,
situated
so
neere
the
fire
haue
continued
so
long
vnconsumed
.
Let
vs
therfore
a
little
examine
how
the
cause
stands
:
with
the
heauens
in
the
matter
of
corruption
.
There
are
two
different
opinions
of
them
that
make
the
heauens
incorruptible
,
some
to
deliuer
them
from
corruption
,
haue
made
them
void
of
all
matter
,
others
allot
them
a
matter
,
but
in
a
distinct
kinde
from
that
of
the
sublunary
bodies
,
all
agreeing
,
that
they
be
incorruptible
.
The
chiefe
of
the
first
sect
,
is
Auerroes
,
a
learned
Turke
,
who
expostulating
the
matter
with
vs
,
demands
by
what
meanes
we
came
to
know
the
matter
of
the
heauens
?
For
the
onely
meanes
to
prooue
the
existence
of
matter
in
any
thing
,
is
,
as
he
calleth
it
,
Substantiall
transmutation
;
or
more
plainely
,
the
succession
of
formes
.
But
in
heauen
there
hath
beene
no
such
succession
,
no
nor
any
alteration
of
qualities
,
therefore
the
heauens
are
immateriall
.
But
wee
may
answer
,
first
that
the
being
of
matter
in
anie
thing
is
knowen
as
wel
by
accidentary
,
or
locall
,
as
by
substantiall
transmutation
.
But
the
heauens
haue
a
locall
Motion
,
or
Mutation
,
at
least
in
their
parts
,
therfore
they
consist
of
matter
.
Secondly
we
answer
thus
,
that
although
the
heauens
haue
all
this
while
lasted
without
change
in
their
substance
,
yet
seeing
they
are
capable
of
future
transmutation
,
we
may
thence
conclude
the
presence
of
matter
in
them
.
For
who
would
say
that
there
is
in
a
sucking
child
no
reasonable
soul
because
he
seeth
in
him
no
actuall
vse
of
reason
,
or
present
conceit
of
learning
,
we
know
that
his
potentiall
disposition
and
sitnesse
to
conceiue
,
is
testimony
sufficient
of
that
soule
which
is
in
him
.
Their
second
argument
is
this
,
all
things
consisting
of
a
corporall
matter
,
are
withall
corruptible
for
the
ability
of
receiuing
the
yet
absent
formes
being
a
propertie
inseparable
from
the
matter
,
which
also
is
accompanied
with
a
longing
desire
to
supply
its
defects
,
there
must
needs
be
granted
an
expulsion
of
the
incumbent
forme
for
induction
of
a
new
successor
,
wherein
is
corruption
;
or
els
this
,
The
matters
inclination
and
ingrafted
desire
,
as
it
were
,
must
be
alway
frustrate
,
which
folly
,
the
most
wise
God
of
Nature
detesteth
:
therfore
there
is
in
the
heauens
no
such
matter
as
we
talke
of
.
To
which
argument
,
they
that
make
the
matter
of
the
celestiall
bodies
different
from
that
of
the
sublunary
creatures
,
frame
this
answer
:
Indeed
(
say
they
)
whatsoeuer
is
compounded
of
such
a
matter
as
this
is
,
of
the
sublunary
creatures
,
is
subiect
vnto
corruption
;
but
the
heauens
haue
a
matter
of
a
different
and
farre
more
excellent
state
than
these
vnder
elements
,
and
that
is
the
sum
and
foundation
of
Aristotle
his
opinion
and
reason
touching
the
heauens
incorruptible
condition
.
But
we
that
make
one
matter
of
both
,
may
thus
somewhat
probably
answer
:
That
though
such
a
matter
is
alway
accompanied
with
a
capablenesse
of
corruption
,
yet
may
it
by
some
superior
ouerruling
power
be
preserued
from
all
actuall
cotruption
.
And
so
standeth
the
case
with
the
heauens
,
which
neuer
had
beene
able
of
themselues
so
long
to
haue
continued
without
alteration
,
but
by
the
helpe
of
some
higher
power
;
not
as
the
Peripateticks
and
Platonicks
fondly
imagine
the
Angels
or
Intelligences
(
which
Alcinous
calleth
Lesser
gods
)
but
by
the
soueraigne
appointment
of
God
,
who
to
moderate
and
stay
the
too
frequent
and
ouerhastie
alteration
of
the
vnder
bodies
,
hath
allotted
the
heauens
this
regularity
and
vniformitie
of
motion
.
But
heere
they
will
demand
a
reason
,
what
hath
so
fulfilled
the
matters
desire
of
interchangeable
succession
of
formes
,
that
it
remaineth
contented
with
that
forme
which
it
presently
inioyeth
.
The
answer
is
:
That
either
the
excellencie
of
the
forme
present
causeth
this
contentment
,
or
els
Gods
appointment
ouerswayeth
its
desire
.
How
then
?
Are
we
Patrons
or
rather
Authours
of
violence
in
those
excellent
agreeing
bodies
?
Nay
rather
,
by
the
limitation
of
the
matters
vnstayed
indifferencie
,
we
doe
more
establish
that
their
excellent
harmonie
.
For
as
in
a
city
situate
on
the
confines
of
two
disagreeing
kingdomes
,
of
it selfe
inclining
to
neither
side
,
but
indifferent
for
entertainment
of
either
conquering
aduersarie
,
if
after
valourous
conquest
performed
by
one
partie
,
it
yeeldeth
it selfe
to
the
vanquishers
dominion
,
and
by
the
prouident
industrious
care
of
the
new
superuisor
,
be
fortified
against
the
violent
irruption
of
the
forevanquished
aduersaries
;
by
this
new
restraint
of
its
old
indifferencie
suffereth
no
violence
,
but
rather
is
confirmed
in
a
quiet
and
peaceable
condition
within
it selfe
:
so
the
matter
of
the
celestiall
bodies
,
howsoeuer
naturally
indifferent
to
entertaine
any
forme
,
if
by
the
conquering
action
of
some
preuailing
Agent
it
be
possessed
of
so
excellent
and
powerfull
a
forme
,
as
admits
of
no
outward
new
impression
in
this
limitation
of
its
equall
instable
for
disposition
,
is
not
any
way
violenced
,
but
rather
fitter
for
the
intended
harmonie
of
the
celestiall
bodies
.
And
that
may
serue
for
a
sufficient
reason
of
the
hitherto-incorrupted
condition
of
the
celestiall
bodies
.
Now
touching
their
future
estate
,
we
shall
after
dispute
,
if
first
wee
haue
their
fourth
argument
for
disproofe
of
the
matter
,
as
also
the
substance
of
their
opinion
.
Auerroes
therefore
saith
,
that
heauen
is
a
forme
of
a
selfe-subsistence
;
immaterial
,
dimensional
,
locally
mooueable
,
participating
light
and
other
accidents
;
wherein
(
me
thinketh
)
is
a
plaine
contradiction
:
for
to
omit
the
disquisition
,
whether
any
forme
can
consist
without
matter
,
what
is
more
absurd
then
to
imagine
quantitie
really
separate
from
the
matter
,
quantitie
hauing
its
basis
and
foundation
in
the
matter
,
and
onely
limitation
from
the
forme
?
farther
,
whatsoeuer
is
capable
of
real
diuision
,
hath
this
capabilitie
(
that
I
may
so
terme
it
)
from
the
matter
:
Reall
diuision
,
I
say
,
for
the
Mathematicians
proportionably
to
their
mentall
abstraction
or
separation
of
quantitie
,
haue
also
a
mentall
diuision
,
but
whatsoeuer
hath
quantity
,
is
capable
of
such
a
diuision
,
therefore
also
it
hath
a
matter
.
Ouer
and
beside
all
this
,
whatsoeuer
is
perceiueable
by
sense
,
hath
a
matter
;
for
the
forme
of
nothing
can
be
perceiued
by
sense
,
but
is
vnderstood
and
conceiued
by
its
operation
in
the
matter
:
but
the
heauen
is
sensible
,
therefore
also
materiall
.
To
this
adde
Auerroes
his
owne
testimonie
,
set
downe
in
his
Comment
vpon
Aristotle
his
seuenth
booke
of
Metaphysicks
,
wherein
himselfe
confesseth
,
that
accidents
are
inseparable
companions
of
the
first
Matter
;
but
the
heauen
(
by
his
owne
authoritie
in
the
first
alleaged
place
)
hath
in
it
light
and
other
accidents
inherent
,
how
then
is
it
altogether
voide
of
matter
?
Other
arguments
taken
from
the
inherencie
of
qualities
peculiarly
incident
vnto
things
materiall
,
for
breuities
sake
I
omit
,
hastning
to
the
second
Patrons
of
the
heauens
immortalitie
,
that
doe
acknowledge
a
composition
of
a
matter
and
a
forme
in
the
celestiall
bodies
,
but
will
haue
it
a
different
and
a
distinct
kinde
from
the
elementish
matter
of
the
vnder
bodies
.
Touching
the
sense
of
the
question
,
Plato
and
some
of
his
followers
in
this
error
,
interpret
it
,
as
if
when
we
say
,
the
heauens
consist
of
elementary
matter
,
wee
meant
that
they
are
so
compounded
of
the
elements
,
as
are
mixt
bodies
heere
below
:
whereupon
some
of
the
more
ancient
sectaries
in
this
kinde
,
as
Heraclitus
and
Pythagoras
thought
that
it
was
made
of
fire
:
Thales
and
Anaximenes
,
of
earth
;
Empedocles
,
of
a
medley
of
aire
and
fire
;
Plato
himselfe
,
of
the
foure
elements
,
or
(
as
Proclus
recordeth
his
opinion
)
of
the
quintessence
of
them
:
whose
refutation
we
omit
,
as
impertinent
vnto
our
purpose
:
for
our
meaning
is
not
that
the
elements
are
the
matter
whereof
the
heauens
be
made
,
but
thus
we
vnderstand
it
,
that
the
matter
of
the
Ethereall
and
Elementish
bodies
is
of
the
same
kinde
;
the
whole
first
matter
being
diuided
into
these
principal
parts
,
as
into
halfes
,
the
one
halfe
vnited
vnto
the
formes
celestiall
,
the
other
halfe
coupled
vnto
the
formes
of
the
elements
:
and
so
(
as
I
conceiue
)
is
that
place
in
the
beginning
of
Genesis
to
be
vnderstood
,
where
it
is
said
,
that
In
the
beginning
God
created
the
Heauen
and
the
Earth
,
that
is
,
the
matter
whereof
heauen
and
the
elements
were
afterwards
made
,
signified
vnto
vs
by
the
name
of
those
waters
wherupon
the
spirit
of
God
was
mooued
:
and
mee
thinketh
the
argument
is
very
sound
,
which
is
commonly
alleged
by
our
partakers
:
for
as
in
other
kindes
of
causes
,
there
is
one
,
first
&
principall
whereunto
all
the
rest
are
reduced
,
so
also
in
this
kinde
of
the
Matter
,
there
being
the
like
reason
of
al.
But
if
we
distinguish
the
Matter
of
the
heauens
from
that
of
the
elements
,
we
can
not
come
to
one
first
Matter
of
al
things
;
therefore
there
is
the
same
Matter
both
of
the
celestial
&
inferior
bodies
,
to
which
we
may
adde
that
thredbare
argument
of
the
Philosophers
,
Without
necessity
we
must
not
imagine
a
pluralitie
in
Nature
,
forasmuch
as
Nature
abhorreth
vanitie
:
but
there
is
no
necessitie
of
the
matters
pluralitie
;
for
the
maine
ground
of
this
distinction
(
for
ought
that
I
can
see
)
is
,
lest
they
should
bee
forced
to
grant
a
power
in
the
heauens
tending
to
corruption
,
which
(
as
is
before
said
)
hath
no
necessary
illation
,
forasmuch
as
the
excellency
of
the
forme
present
,
restraineth
the
wandring
indifferent
desire
of
the
matter
,
resisting
the
violent
impression
of
forren
qualities
that
should
breed
rebellion
of
the
subiect
creatures
,
against
their
commander
the
heauens
.
But
touching
their
reasons
,
(
in
my
poore
opinion
)
they
are
very
insufficient
:
for
first
thus
they
dispute
:
The
formes
of
the
sublunary
bodies
may
be
separated
from
their
matter
,
but
the
heauens
forme
is
vnseparable
:
when
in
my
iudgement
they
proue
rather
a
distinction
of
formes
,
than
any
diuerfity
of
the
matter
.
Or
if
they
thence
prooue
a
diuersity
of
matter
,
because
the
formes
incident
,
are
of
greater
and
lesse
excellency
,
one
in
respect
of
an
other
,
we
may
as
well
say
,
that
the
body
of
a
man
is
of
distinct
matter
from
that
of
the
other
more
base
creatures
,
because
his
form
is
so
passing
excellent
.
Or
if
they
restraine
their
comparison
onely
to
the
power
of
separation
,
that
because
the
matter
of
the
heauens
is
ioyned
inseparably
to
the
forme
,
when
contrariwise
the
elementish
matter
hath
often
separation
,
therefore
there
is
not
the
same
matter
of
both
:
wee
answer
,
that
the
same
matter
in
kinde
,
may
so
inseparably
bee
vnited
to
its
forme
,
as
that
it
can
neuer
be
seioyned
:
not
that
we
deny
a
power
of
future
separation
of
the
heauens
matter
from
the
present
forme
,
but
that
this
may
bee
a
sufficient
reason
of
their
hitherto
inseparable
vnion
.
A
second
argument
is
that
of
Aristotle
,
saith
he
,
whatsoeuer
things
participate
the
same
matter
,
are
capable
of
mutable
transmutation
,
but
the
heauens
can
neuer
bee
changed
into
the
inferior
bodies
,
for
somuch
as
the
elements
are
altogether
passiuely
disposed
for
receit
of
the
heauens
action
,
without
any
reaction
vpon
the
heauens
,
therefore
there
is
not
the
same
matter
of
both
.
To
which
we
answer
,
that
the
proposition
or
first
sentence
must
be
vnderstood
of
a
potentiall
transmutation
,
and
that
with
this
exception
;
vnlesse
the
matters
imperfection
be
perfected
by
the
formes
inherent
excellency
,
or
resistance
be
made
of
some
superiour
forme
,
to
turne
away
the
violence
of
the
oppugning
agent
.
We
say
that
the
forme
now
being
in
the
heauens
,
is
of
so
powerfull
and
vnconquerable
a
nature
,
as
that
no
naturall
contrary
agent
is
able
to
compasie
any
the
least
new
impression
.
Thirdly
thus
they
reason
:
Were
the
heauens
of
the
same
matter
with
the
bodies
of
the
elements
,
then
in
like
fort
should
they
(
at
least
by
nature
)
be
corruptible
;
but
the
corruption
is
altogether
abhorrent
from
the
heauens
nature
.
To
which
assumption
Damascen
answers
by
a
flat
deniall
,
for
euen
the
heauens
in
his
Philosophie
are
naturally
subiect
to
corruption
.
To
which
accordeth
that
of
Plato
in
his
Timaeus
,
that
attributes
the
heauens
incorruptiblenes
to
a
superior
more
powerfull
cause
.
For
so
hee
brings
in
the
maker
of
the
world
speaking
vnto
the
celestiall
bodies
;
By
nature
you
are
dissoluble
,
but
through
my
will
preserued
from
dissolution
.
Nor
shall
the
destintes
of
death
preuaile
ouer
you
,
to
destroy
you
,
because
my
will
is
a
bond
of
more
power
to
keepe
you
from
corruption
,
than
that
wherewith
at
your
first
making
you
were
holden
together
.
And
thus
haue
we
hastily
runne
ouer
the
difficult
question
of
the
heauens
matter
.
Touching
the
certainty
and
meanes
of
their
dissolution
we
will
briefly
speake
by
and
by
,
after
the
resolution
of
the
other
ar-arguments
for
the
non-dissolution
of
the
world
.
Simon
Magus
,
as
it
is
recorded
lib.
3.
Recog.
Beati
Petri.
cap.
3.
(
if
the
records
be
true
)
thus
replied
vpon
the
learned
Apostle
for
the
worlds
immortalitie
:
If
God
be
infinitely
and
only
good
,
and
the
world
also
good
,
how
shall
God
in
the
end
destroy
the
world
?
If
hee
destroy
that
which
is
good
,
how
shall
himselfe
continue
good
?
If
hee
pull
it
downe
because
it
is
euill
,
how
shall
he
then
be
free
from
euill
,
that
made
it
euill
?
To
which
wee
answer
with
S.
Peter
in
the
same
place
:
That
the
world
in
its
first
originall
state
was
good
,
yet
so
as
it
was
foreordeined
to
dissolution
:
nor
doe
wee
thereby
detract
from
Gods
goodnesse
;
for
the
heauens
(
the
most
excellent
part
of
the
world
)
being
not
made
for
themselues
,
but
for
some
end
after
to
be
reuealed
;
how
good
soeuer
,
yet
were
to
be
dissolued
,
that
that
for
which
they
were
ordeined
might
appeare
:
which
also
Peter
thus
familiarlie
sheweth
;
Who
seeth
not
how
cunningly
an
egshell
is
framed
,
yet
for
manifestation
of
the
end
of
its
making
,
it
must
be
broken
of
necessitie
.
So
must
the
present
estate
of
the
world
,
of
necessitie
,
be
destroyed
,
that
the
more
excellent
condition
of
the
kingdome
of
heauen
may
be
made
manifest
:
at
which
time
also
this
degenerated
euill
state
of
corruption
shall
be
done
away
,
that
a
more
glorious
estate
of
incorruption
may
be
restored
.
So
then
,
that
the
world
shall
haue
an
end
,
I
take
it
,
it
is
manifest
;
and
that
,
not
an
end
of
annihilation
,
but
of
corruption
:
which
indeed
shall
be
a
way
vnto
its
perfection
.
Now
concerning
the
times
and
seasons
of
the
worlds
dissolution
,
we
will
not
take
vpon
vs
curiously
to
determine
,
seeing
God
,
the
beginning
and
end
of
all
things
,
hath
left
the
time
vnreuealed
vnto
vs
.
Touching
the
means
and
maner
of
the
dissolution
,
the
Stoicks
glanced
at
it
a
farre
off
,
being
of
opinion
,
that
the
world
should
by
fire
be
dissolued
.
For
thinking
the
starres
and
the
skies
fire
,
to
haue
a
wasting
action
vpon
the
inferiour
elements
,
their
nourishing
moisture
by
little
and
little
decaying
,
when
neither
the
earth
can
haue
refection
by
the
water
,
nor
the
aire
procreation
after
its
absolute
consumption
,
there
shall-remaine
nothing
but
fire
to
consume
both
the
heauens
and
the
earth
,
of
which
afterward
a
new
world
should
be
made
:
whose
opinion
is
very
consonant
vnto
that
of
Peter
,
saue
onely
that
they
thought
this
destruction
should
come
of
a
natural
necessity
,
for
Peter
also
taugnt
,
it
should
be
by
fire
,
wherewith
God
(
withdrawing
his
hand
of
preseruation
)
should
consume
this
world
,
and
of
the
ashes
heereof
create
a
new
;
yet
so
,
as
neither
the
seate
of
the
blessed
souls
in
heauen
,
nor
the
dungeon
of
the
damned
in
hell
should
be
destroied
;
that
neither
the
iotes
of
the
Saints
,
nor
the
torments
of
the
wicked
should
be
interrupted
.
As
for
the
firmament
and
the
other
inferiour
spheres
,
together
with
the
elements
,
they
shal
be
indued
with
another
&
that
a
far
more
excellent
cnodition
,
putting
off
these
accidents
and
affections
of
corruption
fit
for
the
continuall
generation
and
corruption
of
the
naturall
bodies
,
and
receiuing
other
qualities
,
agreeable
to
the
incorruptible
estate
of
the
world
to
come
;
so
that
their
substance
shall
be
all
one
,
howsoeuer
they
alter
their
qualities
.
As
in
the
resurrection
mens
bodies
shall
bee
of
the
same
substance
,
but
of
a
different
disposition
.
For
this
corruption
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
.
So
that
as
Saint
Paul
said
,
our
imperfect
knowledge
which
we
haue
in
this
life
,
shall
in
the
after-world
be
abolished
,
because
then
we
shall
haue
a
morefull
and
perfect
knowledge
of
God
and
his
Christ
.
So
may
we
well
say
this
world
shall
be
destroied
,
because
it
shall
lose
this
present
estate
of
imperfection
and
put
on
a
more
glorious
condition
fit
for
the
world
to
come
.
And
so
,
as
I
take
it
,
are
those
places
of
scripture
to
bee
vnderstood
,
where
niention
is
made
of
the
worlds
perishing
,
that
is
,
the
present
estate
of
this
world
shall
be
abolished
,
and
the
same
substance
indued
with
a
more
glorious
condition
.
To
which
accordeth
that
of
Dauid
,
Psa.
102.
They
shall
perish
,
but
thou
shalt
indure
,
they
shall
all
wax
old
as
doth
a
garment
;
as
a
vesture
shalt
thou
change
them
and
they
shall
bee
changed
:
plainely
signifying
,
that
the
perishing
of
the
creatures
shall
be
onely
an
alteration
,
which
God
shall
bring
vpon
them
.
Now
to
that
fruitlesse
question
of
the
heauens
motion
or
rest
,
we
may
answer
probably
,
that
they
shall
haue
an
end
of
moouing
,
for
their
motion
being
ordained
onely
for
ordering
things
below
,
especially
for
continuance
of
their
generation
,
seeing
all
propagation
of
the
species
in
liuing
creatures
,
as
also
mutuall
procreation
in
the
elementish
liuelesse
bodies
being
ended
,
to
what
purpose
should
the
heauens
mouing
longer
indure
?
Which
may
also
semblably
be
answered
touching
the
action
and
passion
of
the
elements
,
as
also
for
the
being
of
things
compounded
of
their
mixture
,
as
plants
and
sensible
creatures
,
being
things
ordained
onely
for
mans
helpe
,
and
sustenance
,
who
in
that
blessed
state
of
immortality
without
the
least
defect
shall
neede
no
such
supply
of
his
wants
;
which
quiet
&
restfull
estate
of
these
vnder-bodies
,
is
not
,
as
some
haue
fondly
imagined
,
to
be
attributed
onely
vnto
the
quiet
rest
of
the
heauens
;
for
when
at
the
praiers
of
Ioshua
the
Sunne
stood
still
,
and
with
it
the
rest
of
the
celestiall
bodies
,
(
vnlesse
we
imagine
the
whole
course
of
them
to
haue
beene
peruerted
)
yet
ceased
not
the
naturall
actions
of
things
below
,
for
euen
at
that
time
did
Ioshua
fight
?
But
the
true
cause
of
their
rest
from
motion
is
the
will
of
the
first
cause
,
without
whose
adiuuant-fellow-working
,
the
secundary
causes
are
quite
disabled
to
performe
their
functions
.
From
hence
therefore
,
namely
from
the
certainety
of
the
worlds
dissolution
we
thus
reason
for
our
maine
position
.
For
if
the
world
vncapable
of
eternity
,
haue
a
limited
time
of
endurance
which
it
cannot
passe
,
then
hath
man
also
his
continuance
bounded
,
at
least
within
compasse
of
the
worlds
lasting
.
For
location
being
a
thing
inseparable
from
existence
,
the
world
,
mans
habitation
,
and
mansion
house
being
dissolued
,
man
the
principall
inhabitant
,
must
haue
aioynt
and
fellow
dissolution
.
But
for
the
more
through-handling
of
this
vndoubted
truth
,
our
purpose
is
more
particularly
to
treat
thereof
;
therefore
to
leaue
this
farre
fetched
,
though
not
impertinent
reason
,
taken
from
the
worlds
ineuitable
destruction
,
we
will
come
to
a
neerer
and
more
proper
disquisition
,
holding
our selues
within
the
compasse
of
mans
owne
nature
.
I
haue
read
of
a
late
liuing
learned
Physitian
,
Paracelsus
by
name
,
who
had
such
confidence
in
the
absolute
perfection
of
his
skill
,
that
he
doubted
not
to
professe
himselfe
able
by
Physicke
to
preserue
a
man
in
so
perfect
a
temperature
,
that
he
should
neuer
die
by
sicknesse
:
but
his
owne
hastie
leauing
of
his
life
,
was
confutation
sufficient
,
of
his
either
false
ostentation
,
or
extreme
madnesse
.
For
himselfe
either
not
able
,
which
bewraied
his
vnskilfull
impotencie
,
or
els
vnwilling
,
which
shewed
his
wilfull
folly
,
ere
he
came
to
the
prime
of
his
age
,
before
he
was
thirtie
yeeres
old
ended
his
daies
,
learning
at
length
by
his
owne
experience
,
that
arte
can
neuer
ouercome
the
necessitie
of
nature
;
nor
mans
cunning
preuent
or
preuert
the
decrees
of
the
destinies
.
But
to
the
matter
in
hand
,
the
question
is
,
whether
man
by
nature
is
subiect
vnto
death
,
the
end
of
nature
?
To
which
we
answer
,
that
mans
nature
hath
a
double
consideration
;
first
in
the
incorrupt
stare
and
puritie
of
creation
;
secondly
in
the
degenerated
condition
of
corruption
,
which
although
it
were
altogether
vnknowen
vnto
the
Gentilish
Philosophers
,
yet
is
its
consideration
in
part
Philosophicall
,
&
therefore
not
wholly
to
bee
omitted
.
Now
in
the
first
consideration
of
nature
,
we
answer
negatiuely
,
forasmuch
as
vndefiled
nature
was
vncapable
of
the
soules
separation
from
the
bodie
,
betweene
which
there
was
so
absolute
and
perfect
an
harmony
and
consent
,
that
as
the
vnderfaculties
of
the
soule
,
were
in
subiection
to
the
reasonable
and
most
principall
part
thereof
,
without
the
least
iarre
and
disagreement
;
so
fared
it
in
the
bodie
,
though
compounded
of
the
contrarie
natures
of
the
foure
elements
,
yet
so
wel
tempered
by
proportion
,
that
there
could
bee
no
obseruance
of
the
least
discord
.
But
after
that
mans
pride
set
abroch
by
the
diuels
suggestion
,
ventred
to
taste
of
the
forbidden
fruite
for
desire
of
knowledge
;
the
light
of
reason
being
the
life
of
the
soule
,
ouercast
by
the
vnauoidable
cloudes
of
ignorance
,
there
grew
a
disagreement
and
quarrell
among
the
subiect
inferior
parts
of
the
soule
,
from
whence
followed
the
warre
of
the
elements
in
the
bodie
,
neuer
to
bee
ended
till
the
field
were
lost
by
blood
:
and
therefore
excellent
was
the
speech
of
the
Frier
Ferus
;
The
diseases
of
the
bodie
came
from
sinne
the
soules
sicknesse
,
the
death
of
the
body
from
the
death
of
the
soule
;
and
who
dares
say
,
the
dealing
is
vnequall
,
that
hee
should
incurre
the
death
of
the
body
,
who
wilfully
reiected
the
life
of
the
soule
?
or
who
marueils
that
the
diuell
by
Gods
sufferance
tormenteth
the
bodie
with
diseases
,
that
gaue
the
diuell
a
place
of
dwelling
in
his
soule
?
so
that
the
death
of
the
bodie
being
the
separation
of
the
soule
from
the
bodie
,
was
a
punishment
inflicted
for
mans
wilfull
sequestration
of
himselfe
from
God
;
and
it
is
a
good
collection
more
then
coniecturall
,
that
the
bodie
had
neuer
beene
subiect
to
the
corruption
of
destruction
,
had
not
the
soule
beene
tainted
with
the
corruption
of
defiling
.
Man
therefore
in
his
primarie
state
of
creation
,
was
not
naturally
subiect
vnto
death
,
but
in
the
defiled
condition
of
corrupted
nature
,
death
is
become
ineuitable
;
and
therefore
Thales
Milesius
,
one
of
the
seuen
wise
men
,
was
wont
to
say
,
that
there
was
no
difference
betweene
a
mans
life
and
his
death
,
being
both
things
agreeable
vnto
nature
;
and
thence
proceeded
their
resolute
contempt
of
death
,
because
they
thought
it
was
ineuitable
:
whereupon
the
Epicure
himselfe
considering
the
ineuitablenesse
of
deaths
comming
,
was
(
as
Maximus
witnesseth
)
wont
to
say
;
that
against
other
things
we
must
finde
some
defence
and
remedie
,
onely
death
was
vnresistable
:
our
bodie
(
the
vndefenced
citie
of
our
soule
)
being
all
vnsufficient
to
withstand
the
violent
assaults
of
death
.
But
to
leaue
the
infinite
testimonies
of
the
learned
,
grounded
vpon
so
long
experience
,
let
vs
deale
with
reasons
more
artificiall
,
and
shew
this
trueth
first
in
particular
,
that
euery
man
hath
his
endurance
dated
which
he
cannot
passe
;
afterward
goe
vnto
the
species
,
to
declare
it
also
in
the
whole
kinde
.
The
principall
and
maine
reason
is
taken
from
his
composition
;
for
man
consisting
of
a
matter
and
a
forme
,
as
doe
also
the
other
bodily
liuing
creatures
,
though
the
spirituall
substance
of
his
soule
be
immortall
,
yet
his
body
being
made
of
the
first
matter
,
whose
inseparable
companion
is
a
desire
of
change
,
there
must
of
necessitie
follow
dissolution
;
for
God
and
nature
(
according
to
our
presupposition
)
doing
nothing
in
vaine
,
this
insatiable
appetite
of
receiuing
newe
formes
,
shall
not
finally
remaine
wholly
frustrate
:
if
therefore
we
grant
an
induction
of
a
new
forme
,
we
must
withall
grant
an
expulsion
of
that
that
before
was
inherent
,
for
as
much
as
two
formes
of
diuers
kindes
are
vnsufferable
together
in
the
same
subiect
,
whereupon
doth
follow
the
corruption
of
the
whole
compound
:
But
if
we
shall
make
a
more
diligent
and
narrow
inquirie
into
the
causes
of
this
dissolution
,
we
may
find
plentie
of
reasons
ministred
to
confirme
this
trueth
.
Now
the
first
cause
naturall
of
naturall
death
,
is
contrarietie
in
the
compound
;
for
all
corruption
presupposing
alteration
,
which
is
onely
betwixt
,
and
by
meanes
of
contrarie
qualities
,
contrarietie
of
the
inherent
qualities
,
(
being
the
onely
cause
of
alteration
)
is
also
cause
of
the
compounds
corruption
,
which
is
farther
manifested
by
exprience
,
for
so
we
see
things
wherein
is
least
disagreement
,
to
be
of
longest
continuance
;
and
the
immateriall
substance
of
the
creatures
spirituall
,
voide
of
all
contrarietie
,
vncapable
also
of
corruption
;
so
that
the
inherence
of
contrarietie
is
one
special
cause
of
the
compounds
dissolution
.
Man
therefore
whose
bodie
consists
of
the
euer-iarring
elements
,
Fare
,
Aire
,
Water
,
Earth
,
hath
also
an
vnresistable
home
bred
cause
of
dissolution
.
Furthermore
,
the
consent
of
al
Philosophers
,
and
reason
it selfe
hath
set
downe
this
trueth
as
vndeniable
,
that
mans
life
and
the
chiefe
maintenance
thereof
,
consisteth
principally
,
if
not
wholly
,
in
the
due
and
iust
proportionable
temperature
of
the
foure
first
qualities
,
Heat
,
Cold
,
Drinesse
,
Moisture
,
and
till
their
disproportion
,
there
is
no
danger
of
death
,
or
any
growing
sicknesse
:
whereupon
Auerroes
hath
this
definition
of
sicknesse
;
That
it
is
nothing
els
,
but
the
vnnaturall
disproportion
of
those
foure
qualities
,
whereby
the
part
whereinto
the
same
is
incident
,
is
disabled
to
performe
its
naturall
functions
.
whereout
ariseth
this
collection
as
necessarie
,
being
almost
all
one
with
those
things
foresaid
,
viz.
that
the
disproportion
of
the
foure
first
qualities
,
and
their
swaruing
from
their
iust
temperature
,
is
cause
of
their
subiects
dissolution
:
but
in
euerie
man
wee
see
a
declining
from
his
engrafted
natural
complexion
,
which
also
increaseth
more
and
more
according
as
his
ages
are
altered
,
therfore
mans
dissolution
cannot
bee
auoided
:
where
(
by
the
way
)
wee
must
not
let
passe
the
saying
of
the
Philosopher
;
that
mans
life
consisteth
in
heat
,
which
also
is
thereby
prooued
,
because
in
the
presence
thereof
,
if
it
be
not
excessiue
,
we
see
a
kinde
of
claritie
and
vigor
as
it
were
newly
infused
,
at
its
departure
,
the
wonted
or
rather
farre
greater
recourse
of
languor
.
But
we
are
not
so
to
vnderstand
that
saying
of
the
Philosophet
,
as
if
heat
were
the
sole
&
onely
cause
of
life
;
for
euen
by
Aristotle
his
own
witnesse
,
the
temper
of
the
foure
first
qualities
,
is
the
truest
&
most
proper
continent
cause
of
life
:
but
the
meaning
is
,
that
our
naturall
heate
is
the
chiefe
instrument
of
the
soule
to
exercise
the
vitall
functions
,
as
nutrition
,
augmentation
,
and
such
like
,
yet
so
tempred
,
that
it
exceed
not
the
proportionable
measure
of
our
naturall
moisture
,
the
food
and
nourishment
of
our
heat
.
And
hence
is
that
of
Ficinus
,
that
our
life
,
as
light
,
consisteth
in
heat
,
whose
foode
and
maintenance
is
of
an
aerie
and
fatte
moisture
,
not
vnlike
vnto
oile
,
whose
immoderate
excesse
and
impuritie
or
defect
,
are
all
wasters
of
our
vitall
heate
;
so
that
there
was
as
great
necessitie
of
moisture
as
of
heat
in
the
performance
of
our
natutall
vitall
functions
,
whence
came
the
necessitie
of
nourishment
:
for
our
congenerate
heat
hauing
a
consuming
action
vpon
our
moisture
,
the
resistance
:
thereof
being
altogether
vnable
to
withstand
the
heats
assaulting
action
,
Nature
,
that
like
a
kinde
mother
is
neuer
wanting
to
the
necessities
of
her
of
spring
,
hath
bestowed
on
our
soule
a
faculty
,
whereby
to
restore
our
decaied
moisture
,
through
the
assimilation
of
the
nourishment
applied
vnto
the
wasted
substance
.
Now
the
especiall
meanes
of
this
decay
,
as
is
aforesaid
,
is
our
heats
assaulting
action
,
whereby
the
soule
continually
engendreth
of
our
humiditie
,
new
spirits
,
for
maintenance
of
the
vitall
and
sensual
actions
,
which
being
wasted
by
their
neuer-ceasing
operation
(
as
nothing
is
able
long
to
continue
without
interchangable
rest
)
haue
of
necessitie
a
supplie
from
our
humiditie
,
and
our
moisture
also
equally
decaied
,
hath
the
like
supply
made
by
nourishment
which
wee
receiue
,
lest
there
should
follow
a
sudden
destruction
:
hence
therefore
,
that
is
from
the
necessitie
of
continuall
nourishment
,
we
inferre
a
decay
of
naturall
moisture
,
for
otherwise
whereunto
is
nutrition
directed
?
But
heere
remaineth
a
doubt
;
for
if
there
be
restitution
of
the
lost
naturall
moisture
,
made
by
the
receipt
of
nourishment
,
whence
commeth
death
the
end
of
nature
?
for
our
heat
hauing
alway
what
to
feede
vpon
,
either
by
nature
or
by
this
outward
supply
of
nourishment
,
and
death
neuer
assailing
vs
,
but
by
the
banishment
and
extinguishing
of
this
naturall
heate
,
where
is
this
necessity
of
ending
our
life
?
The
answer
is
,
that
the
impurity
of
the
outward
nourishment
inwardly
applied
,
by
degrees
tainteth
that
naturall
ingendred
humidity
,
and
by
its
continuall
mixture
at
length
wholly
corrupteth
it
.
For
as
in
the
mingling
of
water
with
wine
,
the
greater
the
infusion
of
water
is
,
the
more
is
the
infeebling
and
weakening
of
the
wines
force
,
till
at
length
it
be
cleane
oppressed
and
extinguished
:
so
is
it
in
the
case
of
nutrition
,
wherein
though
at
first
our
naturall
heat
and
moisture
retaine
their
purity
and
naturall
quality
,
yet
at
length
by
continuall
mixture
of
the
alimentary
humor
,
there
followeth
a
totall
and
perfect
corruption
of
their
integrity
.
Now
if
by
the
restoratiue
faculty
of
the
soule
there
could
bee
supplie
made
of
as
pure
moisture
as
that
which
was
lost
,
the
creature
might
(
for
any
thing
in
nature
)
be
preferued
aliue
for
euer
.
And
therefore
Ficinus
beside
the
iust
proportion
of
moisture
vnto
the
heat
,
requireth
also
purity
and
incorruption
in
the
moisture
,
for
as
euerie
moisture
is
not
a
preseruer
of
the
light
of
a
lampe
,
but
though
oile
maintaines
the
flame
,
yet
water
doth
quench
it
:
so
is
it
in
the
case
of
our
life
which
principally
consisteth
in
heat
,
for
the
watrish
humidity
doth
cleane
extinguish
it
.
And
thence
it
is
that
old
men
when
they
are
neerest
vnto
their
end
abound
with
a
watrish
humour
,
yet
are
they
said
to
be
cold
and
dry
,
as
wanting
indeed
that
moisture
which
is
the
fittest
for
their
heat
to
feed
vpon
.
So
that
the
truth
of
the
position
is
manifest
in
the
particulars
,
namely
that
euery
man
hath
an
end
and
tearme
of
indurance
which
he
cannot
passe
.
Now
this
end
commeth
either
by
meanes
naturall
and
growing
in
him
,
or
by
violent
and
vnnaturall
meanes
.
Whereupon
they
haue
distinguished
death
into
two
kinds
,
one
Naturall
,
the
other
Violent
:
Naturall
death
is
where
our
natiue
moisture
is
by
meanes
of
our
haturall
heat
(
continually
working
vpon
it
)
consumed
&
dispatched
,
whence
followeth
a
lingring
,
languishing
and
pining
of
our
naturall
heate
as
wanting
what
to
feed
vpon
;
contrary
to
the
subtile
opinion
of
the
fault-finding
Iulius
Scaliger
,
that
thought
our
naturall
heat
to
be
weakned
,
and
in
the
end
cleane
consumed
onely
by
want
of
interchangeable
rest
,
and
ceasing
from
its
operation
.
For
as
we
see
fire
not
wasted
by
much
vse
,
but
lingringly
extinguished
by
decay
and
want
of
fit
fewell
for
to
feed
vpon
;
so
our
home-bred
naturall
heat
not
tired
with
ouer-working
,
but
languishing
with
the
decay
of
fit
food
,
is
at
length
together
with
our
moisture
its
naturall
prouided
foode
,
cleane
consumed
.
To
which
may
be
added
that
saying
of
Fernelius
to
this
purpose
,
that
though
Aesculapius
himselfe
,
the
God
of
Physicke
had
the
guiding
of
the
most
temperate
complexioned
man
that
can
be
imagined
,
and
that
from
his
birth
,
to
keepe
him
from
all
outward
annoiances
whatsoeuer
,
yet
hath
he
in
himselfe
an
home-bred
enemy
by
little
and
little
to
spoile
him
of
his
life
.
Vnnaturall
and
violent
death
,
is
when
our
naturall
heat
either
with
too
much
cold
,
or
excessiue
externall
heat
,
or
with
an
immoderate
measure
of
moisture
is
extinguished
.
According
to
which
two
kinds
of
death
,
the
learned
School-men
haue
deuised
a
double
tearme
of
our
life
:
There
is
,
say
they
,
A
tearme
of
nature
,
and
there
is
,
A
tearme
beside
nature
.
The
naturall
tearme
,
is
that
vtmost
time
,
that
a
man
by
his
complexion
can
reach
vnto
,
whch
is
farther
off
or
nerer
according
to
the
differences
of
mens
temperatures
.
The
terme
or
limit
beside
nature
is
when
mans
life
either
commeth
short
of
that
length
which
by
his
complexion
hee
may
attaine
vnto
,
or
is
protracted
and
prolonged
beyond
the
course
of
nature
,
&
that
they
cal
the
end
or
terme
of
Gods
prescience
,
&
fore-appointment
in
his
vnreaueled
will
,
which
a
man
can
neither
preuent
,
nor
yet
prolong
:
and
this
hath
for
the
most
part
place
in
violent
death
;
and
was
therefore
also
propounded
by
those
deuout
Schoole-men
,
lest
men
should
not
thinke
they
depended
only
vpon
chance
,
or
fell
out
without
Gods
especiall
counsell
and
disposing
.
For
so
we
see
in
daily
experience
,
many
men
in
the
prime
of
their
yeeres
and
strength
of
their
age
,
either
by
riot
,
or
famine
,
pestilence
or
sword
,
suddenly
cut
off
,
and
we
are
many
times
mooued
with
pity
in
that
behalfe
,
bewailing
their
estate
that
in
our
iudgements
might
haue
liued
a
great
deale
longer
:
as
indeed
they
might
,
if
we
respect
what
they
were
capable
of
by
their
complexion
;
but
in
regard
of
Gods
decree
and
purpose
it
was
impossible
for
them
to
passe
that
moment
and
point
of
time
:
for
Gods
prescience
can
neuer
be
deceiued
.
And
this
,
to
auoid
tediousnesse
,
may
briefly
serue
for
the
certainetie
of
the
end
of
particular
men
.
Now
for
the
indurance
of
man
in
specie
(
in
which
regard
onely
he
is
said
to
be
a
part
of
the
world
)
we
may
passe
ouer
vnto
it
by
way
of
Prolepsis
,
or
preoccupation
.
For
it
may
be
obiected
,
that
though
there
is
a
limited
endurance
of
particular
and
single
men
,
yet
there
may
be
a
perpetuall
preseruation
of
the
species
,
or
kinde
:
and
therefore
God
hath
bestowed
on
man
a
faculty
of
procreation
to
propagate
his
kinde
;
that
though
euery
man
must
(
of
a
naturall
necessity
)
die
,
yet
might
hee
leaue
an
other
of
his
owne
kinde
behinde
him
,
that
so
there
might
be
a
continuall
and
euerlasting
succession
.
To
which
we
answer
,
that
if
they
grant
a
corruption
in
the
particular
,
they
must
withall
grant
it
in
the
species
.
For
the
species
being
a
thing
existent
onely
in
imagination
,
not
hauing
any
reall
being
,
but
as
wee
conceiue
of
it
in
the
particulars
,
it
is
a
necessary
illation
,
that
from
the
corruption
of
all
the
particulars
,
we
may
conclude
the
like
of
the
generall
.
But
to
shew
it
more
plainely
,
by
a
demonstratiue
proceeding
,
we
may
obserue
the
like
course
of
decay
in
the
species
as
there
is
in
the
indiuiduum
.
For
as
nutrition
is
to
the
particular
,
so
is
generation
to
the
species
,
in
the
case
of
their
continuance
and
preseruation
:
wherefore
as
by
the
nourishment
we
take
for
restitution
of
our
naturall
moisture
,
there
being
supplied
not
so
pure
humidity
as
was
lost
,
the
particulars
decaying
by
little
and
little
,
are
at
last
cleane
consumed
:
so
by
procreation
,
the
maintenace
of
our
species
,
the
purity
of
our
complexion
being
by
degrees
and
by
time
diminished
,
at
length
there
followes
,
euen
of
necessitie
,
an
absolute
corruption
.
Now
(
as
I
conceiue
of
it
)
the
decay
commeth
thus
,
for
the
particulars
,
whose
function
this
generation
is
,
being
by
continuall
mixture
of
outward
nourishment
corrupted
,
the
seed
,
the
matter
and
means
of
propagation
cannot
but
be
tainted
with
like
corruption
.
And
that
is
the
chiefe
reason
amongst
other
lesse
principall
,
that
men
in
this
age
of
the
world
are
of
lesse
continuance
than
they
were
in
former
time
.
From
all
which
we
thus
conclude
;
if
the
naturall
vigour
of
the
species
,
be
by
little
and
little
continually
weakened
,
there
must
of
necessity
in
the
end
follow
a
full
and
perfect
corruption
.
For
(
as
Aristotle
said
of
the
diuision
of
any
thing
finite
,
that
by
often
detraction
,
though
but
of
a
little
quantity
,
the
whole
becommeth
at
length
vncapable
of
diuision
)
so
by
continuall
wasting
of
the
vertue
of
the
kinde
,
there
followeth
at
length
euen
of
necessity
,
a
totall
and
ineuitable
extinguishing
.
Now
to
that
friuolous
fruitlesse
question
,
whether
this
end
and
destruction
be
of
nature
,
or
proceedeth
from
any
effectual
operation
of
God
;
wee
may
thus
answer
:
that
we
dispute
not
what
shall
be
in
this
case
,
but
what
may
bee
:
and
according
to
that
sense
wee
say
,
that
euen
of
ai
naturall
necessitie
(
though
God
should
not
vntimely
cut
off
the
thred
of
our
life
)
yet
euen
of
its
owne
accord
,
should
whole
mankind
haue
an
end
;
which
is
manifest
by
that
forenamed
continuall
curtalling
of
our
life
,
obserued
by
experience
,
and
noted
out
of
the
legends
of
antiquities
:
for
before
that
vniuersall
deluge
in
Noahs
time
,
we
reade
of
some
that
liued
,
six
,
seuen
,
eight
,
nine
hundred
yeeres
;
as
Adam
,
Noah
,
Methusalem
,
and
others
.
After
the
floud
,
he
that
liued
longest
,
recorded
in
holy
historie
,
exceeded
not
the
age
of
a
hundred
and
twentie
yeeres
:
some
few
yeeres
after
,
in
Dauids
time
,
it
fell
to
seuentie
yeeres
,
or
if
there
were
any
ouerplus
,
it
was
mingled
with
labour
and
sorrow
,
more
worthy
the
name
of
death
than
life
.
So
that
we
may
hence
conclude
,
that
it
is
impossible
for
mankinde
to
last
for
euer
,
hauing
inwardly
in
his
nature
sufficient
and
vnpreuentable
causes
of
dissolution
.
Hauing
thus
euidenced
the
truth
of
our
two
positions
,
that
there
is
a
set
time
of
endurance
vnto
euery
man
and
vnto
all
mankind
,
and
learning
by
experience
,
the
naturall
and
true
mother
of
knowledge
,
that
among
the
particulars
so
me
haue
a
longer
,
some
a
shorter
time
of
continuance
,
and
that
euen
by
nature
;
it
remaineth
that
with
all
possible
breuity
and
perspicuity
,
wee
set
downe
the
causes
naturall
of
this
naturall
difference
,
which
we
can
no
otherwise
doe
,
than
by
propounding
the
receiued
causes
of
the
length
and
shortnesse
of
mans
life
,
and
according
as
they
are
more
or
lesse
in
any
man
,
so
iudge
of
their
effects
.
Aristotle
(
in
his
preface
to
this
treatise
)
premiseth
a
word
or
two
touching
the
diuers
consideration
of
this
difference
according
to
the
diuersity
of
that
subiect
vnto
which
they
are
incident
.
For
in
these
tearms
,
of
length
,
and
shortnesse
of
life
,
we
may
compare
either
things
of
the
same
kinde
,
as
man
with
man
,
or
things
of
diuers
kinds
,
as
reasonable
creatures
with
liuelesse
&
sensible
things
;
for
there
are
some
vnreasonable
creatures
longer
liued
then
man
,
for
so
Hesiodus
reporteth
of
the
Crow
,
that
he
liueth
out
nine
mens
liues
(
measuring
euerie
〈◊〉
to
be
100
yeeres
)
the
Hart
,
by
the
same
aut●ors
witnesse
,
thrise
as
many
:
the
Rauen
trebleth
the
Harts
endurance
:
and
thence
was
that
plaint
of
dying
Theophrastus
,
and
complaint
of
natures
inequality
&
as
it
were
blindfolded
disposition
of
her
benefits
,
especially
in
this
kinde
,
that
to
Harts
and
Crowes
so
thanklesly
had
giuen
so
long
time
of
continuance
,
which
was
denied
vnto
man
,
that
could
and
would
haue
better
imploied
that
benefit
.
Which
complaint
was
personally
renewed
and
aggrauated
by
Bewaldus
,
an
old
Grammarian
,
for
the
sticks
not
in
the
person
of
some
captious
Atheist
to
expostulate
the
matter
with
God
,
why
our
life
(
in
these
times
)
is
so
curtalled
,
that
for
the
many
hundreds
of
yeeres
which
in
the
first
age
of
the
world
men
liued
,
wee
haue
our
stint
and
limits
within
the
compasse
of
little
more
than
halfe
an
hundred
?
But
Iosephus
in
his
first
booke
of
Antiquties
,
giueth
these
reasons
,
and
first
of
all
the
wholesome
goodnesse
of
their
nourishment
,
and
the
outward
compassing
elements
which
they
inhabited
.
For
their
corrupted
nature
was
not
greedily
caried
with
desire
of
their
corruptions
increase
as
headlongly
&
on
the
sudden
to
engulfe
it selfe
into
all
extremity
,
but
by
degrees
and
lingringly
,
as
vpon
constraint
by
little
and
little
descendeth
from
that
top
&
perfection
of
corruption
.
And
as
euery
thing
was
neerest
vnto
that
beginning
,
so
was
it
cleerest
and
lesse
tainted
with
corruption
.
We
therfore
in
the
last
age
and
exteremity
of
the
world
,
are
in
a
more
extreame
degree
of
corruption
by
reason
of
that
frequent
alteration
in
the
elements
when
euery
mutation
addeth
somewhat
to
the
begun
impurity
.
A
second
reason
was
Gods
wil
&
bountifulnes
,
the
benefit
whereof
was
not
bounded
in
that
small
compasse
and
limit
of
time
,
but
extended
also
vnto
vs
and
to
our
posterity
.
For
God
therfore
granted
them
a
longer
continuance
,
for
reuealing
of
many
hidden
mysteries
,
especially
in
Astrologie
;
for
the
course
of
many
of
the
celestiall
bodies
could
neuer
haue
bene
learned
,
no
not
so
much
as
in
any
mediocrity
,
had
not
God
giuen
some
of
them
at
least
six
hundred
yeeres
to
liue
in
,
in
which
time
,
the
great
yeere
as
they
call
it
,
is
fulfilled
and
perfected
.
To
which
wee
may
adde
the
fewnesse
of
the
earths
inhabitants
in
the
beginning
of
the
world
,
God
preuenting
the
dispeopling
of
the
new
world
,
and
prouiding
for
its
store
and
replenishing
.
And
yet
(
if
we
beleeue
Anacroon
,
I
know
not
how
credible
a
witnesse
being
a
Poet
)
within
these
few
ages
last
past
,
Arganthonius
king
of
the
Tartessians
,
liued
an
hundred
and
fiftie
yeeres
;
Cinyras
of
Cyprus
,
an
hundred
and
sixtie
yeeres
;
Eginus
two
hundred
;
and
as
Alexander
and
Cornelius
report
,
there
was
one
in
Illyrium
called
Dodon
,
that
liued
the
full
and
complet
terme
of
six
hundred
yeeres
;
and
Xenophon
writeth
of
one
,
who
in
the
ile
of
the
Latines
,
liued
eight
hundred
yeeres
.
But
I
am
of
opinion
with
Pliny
,
that
it
is
very
vnlikely
,
seeing
it
may
bee
that
they
erred
in
their
computation
,
not
knowing
how
according
to
diuersitie
of
nations
in
former
ages
,
there
were
manifold
and
sundry
measures
of
the
yeares
;
for
the
old
Arcadians
made
foure
yeeres
of
one
of
ours
,
allotting
vnto
euerie
yeere
three
moneths
.
The
Egyptians
made
as
many
yeeres
as
moneths
,
according
to
the
Moones
finished
and
renewed
course
:
and
according
vnto
this
reckoning
,
it
will
be
no
strange
thing
,
that
a
man
should
euen
in
these
daies
liue
a
thousand
yeeres
.
But
not
to
prosecute
the
diuers
continuance
of
things
in
diuers
kindes
,
as
also
to
let
passe
the
farther
examination
of
the
decaied
estate
of
mans
life
,
lest
wee
againe
reuiue
the
now
quenched
fire
of
godlesse
indignation
,
at
the
shortnesse
of
our
life
,
we
wil
come
to
the
most
pertinent
comparison
of
man
with
man
in
this
kinde
,
if
first
we
shall
onely
remember
what
was
Plinies
opinion
of
the
shortning
our
liues
,
namely
,
that
God
herein
did
greatly
gratifie
vs
,
by
cutting
off
these
daies
of
miserie
:
agreeable
to
which
,
Silemus
being
demanded
what
was
the
greatest
happinesse
and
good
that
God
could
doe
a
man
,
made
answer
,
Neuer
to
be
borne
;
and
the
next
vnto
that
,
to
die
quickly
.
But
touching
the
causes
of
long
life
,
wee
may
thus
brieflie
dichotomise
them
,
for
they
are
either
inward
or
outward
;
the
inward
causes
are
such
as
either
we
haue
naturally
ingrafted
,
or
els
gotten
by
arte
,
industrie
&
wisdome
:
that
of
nature
is
the
good
temperature
and
proportionate
mixture
of
the
foure
first
qualities
in
the
body
;
for
moderate
heat
that
is
vnproportionate
to
the
quantitie
of
moisture
,
rather
hastneth
death
by
the
too
speedie
consumption
of
its
moist
food
,
than
any
way
prolongeth
life
,
as
we
see
in
men
of
cholericke
constitution
.
So
also
,
too
great
colde
,
that
is
ouerswaying
the
quantity
or
vertue
of
our
natural
heat
,
shortneth
our
life
:
and
thence
it
is
that
old
men
the
neerer
they
draw
vnto
their
ends
,
haue
their
bodies
ouergrowen
with
cold
:
whereupon
all
the
Astrologians
haue
obserued
Saturne
to
be
a
Planet
enemie
vnto
life
,
as
hauing
a
vertue
of
cold
and
drought
,
&
accordingly
(
as
some
imagine
)
was
he
painted
with
a
sithe
in
his
hand
,
cutting
downe
as
it
were
and
killing
men
with
the
operation
and
infusion
of
these
two
deadly
qualities
:
which
may
also
be
said
of
the
excesse
of
the
other
two
contrarie
qualities
,
moisture
and
drought
;
for
too
much
moisture
oppresseth
the
naturall
heat
,
as
wee
see
greene-wood
quench
an
vnequall
quantitie
of
fire
:
and
thence
it
is
,
that
willowes
and
such
like
,
whose
almost
naturall
place
is
the
riuers
side
,
are
of
short
continuance
,
because
their
too
much
&
too
waterish
moisture
drowneth
their
heat
.
So
that
hereby
(
as
I
take
it
)
it
is
manifest
,
that
none
of
these
qualities
singly
and
by
themselues
,
are
true
causes
of
long
life
,
but
iointly
all
in
a
good
and
iust
proportion
.
Now
if
any
man
shall
(
out
of
Aristotle
)
obiect
,
that
the
two
qualities
of
life
,
namely
heat
and
moisture
,
are
onely
causes
of
long
life
:
we
may
answer
,
that
these
two
by
themselues
procure
not
length
of
life
,
but
in
a
certain
measure
&
proportion
.
Now
the
rebater
of
the
heats
too
too
actiue
qualitie
,
is
his
contrarie
,
cold
;
and
the
moderatour
&
temperer
of
the
moistures
accesse
is
drought
:
so
that
in
euery
man
the
foure
first
qualities
are
requisite
;
yet
were
two
onely
mentioned
by
Aristotle
,
as
being
those
onely
which
directly
cause
long
life
;
the
other
two
onely
inclusiuely
set
downe
,
as
being
no
otherwise
effectually
profitable
for
life
,
than
as
they
temper
and
abate
the
excesse
of
the
two
principall
.
But
because
euery
moisture
is
not
cause
of
life
,
nor
the
best
moisture
in
euery
quantity
,
there
are
one
or
two
requisite
conditions
annexed
:
first
concerning
the
qualitie
,
that
it
be
not
too
thinne
and
fluid
,
such
as
is
the
naturall
disposition
of
water
;
but
more
cleauing
and
fat
,
such
as
may
resemble
the
nature
of
oile
,
for
its
better
preseruation
from
putrefaction
:
secondly
,
that
it
haue
some
competent
degree
of
heat
,
to
keepe
it
from
congealing
;
last
of
all
,
that
it
be
pure
,
not
mingled
with
excrementall
superfluities
;
forasmuch
as
all
mixture
of
superfluities
is
against
nature
,
enemie
to
good
digestion
,
and
sound
nutrition
.
Those
things
thus
obserued
,
our
moisture
shall
be
sufficiently
qualified
for
our
liues
maintenance
.
Touching
the
quantitie
,
in
a
word
,
(
as
is
before
said
)
it
must
neither
bee
excessiue
,
lest
the
too
great
quantitie
oppresse
our
heat
,
as
wee
see
infusion
of
too
much
oile
oftentimes
put
out
the
lampe
;
nor
yet
defectiue
,
lest
the
deuouring
action
of
our
heat
,
too
soone
consume
it
:
but
in
a
competent
mediocrity
,
such
as
the
heat
may
neither
ouer-hastily
vanquish
,
nor
with
the
violence
of
excessiue
inequalitie
too
suddenly
be
extinguished
.
Where
briefly
wee
may
see
the
reason
,
why
man
is
longer
liued
than
other
creatures
of
more
vast
bodies
;
for
though
in
the
large
capacitie
of
their
great
receiuers
,
they
haue
a
greater
quantity
of
this
naturall
moisture
than
is
incident
vnto
mans
small
body
,
yet
haue
they
it
not
so
well
tempered
and
proportioned
to
their
heat
,
which
may
well
bee
gathered
by
their
slowe
and
seldome
breathing
.
So
that
it
is
true
which
the
Philosopher
hath
,
that
the
great
or
little
quantitie
of
the
bodie
,
is
no
sufficient
cause
of
long
life
.
And
yet
this
is
withall
most
true
,
that
where
there
is
greatest
store
of
humiditie
with
a
competent
proportion
of
heat
,
there
is
greatest
fitnesse
naturally
for
long
life
.
And
that
is
the
reason
why
those
that
in
their
infancie
are
most
subiect
to
a
languishing
diseasednesse
,
are
afterward
most
healthfull
,
and
for
the
most
part
longest
liued
.
For
the
abundance
of
their
naturall
moisture
hindreth
the
too
speedy
preuailing
of
the
heat
,
by
resisting
its
action
:
and
so
is
it
the
lesse
mingled
with
forren
impurities
.
For
as
we
see
the
Smiths
fire
,
by
the
moderate
sprinckling
of
water
,
though
at
first
for
a
time
its
force
is
somewhat
abated
,
yet
it
at
length
hauing
ouercome
its
weake
aduersary
,
as
in
triumph
burneth
the
cleerer
,
and
lasteth
longer
;
so
fareth
it
in
our
bodies
:
for
our
heat
not
able
on
the
sudden
to
ouersway
our
multitude
of
moisture
,
is
the
longer
hindred
from
consuming
it
,
whence
proceedeth
long
life
,
and
after
it
hath
gotten
the
vpper
hand
,
performeth
with
more
facility
its
naturall
functions
,
whence
commeth
healthfulnesse
;
where
wee
may
also
explane
that
Probleme
,
why
children
that
are
too
ripe
witted
in
their
childhood
,
are
for
the
most
part
either
shortest
liued
,
or
els
toward
their
old
age
most
sottish
,
according
to
our
Prouerbe
;
Soone
ripe
,
soone
rotten
:
for
hence
wee
may
gather
,
that
from
the
beginning
they
had
but
little
moisture
,
ouer
which
their
heat
soone
preuailed
;
for
much
humiditie
is
cause
of
blockishnesse
and
folly
:
whence
is
that
of
Galen
,
that
fleame
being
a
cold
waterish
humour
,
is
of
no
force
for
ornament
of
good
conditions
:
and
Plato
doubted
not
to
say
,
that
looke
how
much
moisture
there
is
in
vs
,
so
much
also
is
our
folly
;
and
thereof
it
is
,
as
the
same
Plato
obserueth
,
that
children
and
women
are
for
the
most
part
most
foolish
.
For
the
glorious
light
and
Sunne-like
splendour
of
the
soule
,
is
therwith
as
with
a
cloud
obscured
and
intercepted
,
which
is
an
euident
proofe
of
the
small
store
of
moisture
in
these
quicke
witted
forward
children
,
ouer
which
the
heat
so
much
the
sooner
obtaining
dominion
,
and
in
processe
of
time
drying
the
braine
,
the
subordinate
instrument
of
vnderstanding
,
either
quite
destroieth
it
,
and
so
bringeth
death
,
or
els
so
corrupts
it
,
that
it
is
altogether
vnable
and
vnfit
to
steed
the
inner
senses
in
their
functions
,
whereon
the
vnderstanding
in
this
prison
of
the
body
principally
dependeth
:
which
may
no
lesse
fitly
serue
for
answer
vnto
that
consequent
demand
,
why
those
infants
for
the
most
part
are
soonest
able
to
walke
,
to
talke
,
to
conceiue
,
to
remember
,
and
such
like
;
the
reason
is
taken
from
the
little
quantitie
of
moisture
;
which
may
bee
gathered
by
the
contrary
disposition
in
the
otherwise
affected
subiects
,
as
also
by
that
which
we
see
in
daily
experience
in
creatures
of
other
kinds
.
For
whereas
man
by
reason
of
his
fluid
,
vnsetled
substance
,
hath
for
the
better
strengthning
of
his
ioints
his
bodie
swathed
,
and
is
a
long
time
before
he
is
able
to
stand
or
walke
,
or
performe
any
such
like
his
vitall
functions
;
we
see
other
creatures
almost
in
the
same
moment
,
borne
and
inabled
to
stand
,
walke
,
and
such
like
;
for
their
vnequall
quantitie
of
heat
,
preuailing
ouer
the
little
store
of
moisture
,
soone
sitteth
them
for
the
performance
of
vitall
actions
,
that
being
the
soules
chiefe
instrument
in
the
discharge
of
her
duties
.
Now
if
any
man
shall
aske
what
this
iust
proportion
is
,
and
when
they
are
tempred
so
as
may
best
be
auaileable
for
long
life
,
the
answer
is
,
that
heat
and
moisture
are
then
well
proportioned
when
neither
the
moisture
with
its
too
great
quantity
deuoureth
the
heat
,
nor
the
ouermuch
heat
,
too
suddenlie
consumes
and
eateth
vp
the
moisture
.
Yet
must
the
heat
haue
a
kind
of
dominion
ouer
the
moisture
,
else
can
it
not
be
able
to
nourish
the
bodie
.
For
in
nutrition
the
thing
nourished
,
by
reason
of
the
instrument
ordained
for
that
purpose
,
must
actually
worke
vpon
that
,
whereby
it
is
nourished
.
And
because
that
euery
Agent
must
be
proportioned
vnto
the
patient
,
in
the
inequality
of
excesse
,
therefore
must
the
heat
being
the
soules
sole
actiue
instrument
of
nutrition
,
haue
dominion
ouer
the
moisture
,
the
subiect
matter
of
that
facultie
.
Touching
the
complexions
,
the
question
is
,
which
of
them
is
best
disposed
and
fitted
for
length
of
life
.
To
take
that
for
granted
which
Fernelius
doubteth
of
,
namely
,
that
there
are
foure
,
if
not
onely
yet
chiefely
,
notable
complexions
;
we
answer
that
those
of
a
sanguine
constitution
are
by
nature
capable
of
the
longest
life
;
as
hauing
the
two
qualities
of
life
best
tempred
.
And
therefore
is
compared
vnto
the
aire
,
which
is
moderatly
hot
and
in
the
highest
degree
moist
.
Yet
not
with
that
too
thinne
and
fluid
watrish
moisture
,
but
more
oily
;
oile
it selfe
resembling
the
true
nature
of
the
aire
.
Therefore
the
sanguine
complexion
is
fittest
for
long
life
.
For
choler
is
an
humor
like
vnto
fire
,
extreame
hot
and
moderatly
drie
,
and
so
vnsufficient
to
make
supply
of
moisture
to
the
deuouring
operation
of
that
firie
heat
,
which
is
in
it
.
In
the
flegmaticke
the
copiousnesse
of
that
humour
resembling
water
,
oppresseth
the
heat
and
so
hindreth
good
digestion
,
whence
proceed
crudities
in
the
stomacke
and
liuer
,
from
whence
they
are
diffused
into
the
veines
,
and
so
vnto
all
the
parts
of
the
body
,
and
at
length
the
body
is
ouergrowen
with
corruption
.
Lastly
,
melancholy
resembling
the
earth
and
its
qualities
,
cold
and
drought
,
both
enemies
to
life
,
hasteneth
the
destruction
of
the
body
whereunto
it
is
incident
.
The
second
inward
cause
of
long
life
is
,
the
moderation
of
our
affections
.
Whether
it
be
that
naturall
appetite
of
meat
and
drinke
for
nourishment
,
or
those
other
of
anger
,
loue
,
ioy
,
lust
,
sorrow
,
and
such
like
.
For
all
these
are
auaileable
both
waies
,
either
in
excesse
to
kill
,
or
in
moderation
to
saue
.
Touching
the
moderate
vse
of
meats
and
drinkes
,
what
neede
we
seeke
farre
for
proofe
of
its
profitablenes
to
preserue
life
,
when
we
see
so
many
daily
by
surfetting
&
ouercharging
their
stomacks
with
too
much
and
too
riotus
vse
of
meats
,
vntimely
end
their
daies
:
and
contrariwise
,
men
very
crasie
and
sickely
by
temperancie
and
moderation
many
times
protract
their
liues
almost
to
an
incredible
length
?
For
so
is
it
reported
of
one
Herodicus
,
a
student
in
Aristotle
his
daies
,
the
most
weake
and
sickely
of
any
that
liued
in
that
time
by
the
testimony
both
of
Plato
&
of
Aristotle
;
who
notwithstanding
,
by
his
diligent
care
and
guidance
of
himselfe
liued
full
out
100.
yeeres
;
and
no
maruell
,
for
so
did
he
repaire
the
daily
decay
of
his
humidity
,
by
supply
of
nourishment
,
and
neither
ouerwhelmed
his
heat
,
with
the
abundance
of
moisture
,
nor
mingled
his
radicall
moisture
with
too
much
externall
superfluous
impurities
.
Where
we
may
resolue
that
doubt
,
how
it
comes
to
passe
,
that
often
drinkers
of
wine
for
the
most
part
hasten
their
death
;
The
reason
is
,
that
the
vehement
heat
of
the
wine
,
consumeth
their
moisture
,
and
so
by
detraction
of
the
heats
food
,
in
time
also
extinguisheth
the
heat
.
Now
if
any
man
shall
require
me
to
prescribe
a
diet
vnto
him
;
though
I
be
no
Physitian
,
yet
will
I
referre
him
vnto
that
of
the
excellent
Emperour
,
who
neuer
eat
till
he
was
hungry
,
nor
euer
proceeded
to
a
gluting
satiety
.
For
the
extreames
are
dangerous
both
excesse
and
defect
;
too
much
meate
hindring
good
digestion
and
ingendring
crudities
,
&
too
little
giuing
occasion
of
the
heats
too
sudden
preuailing
ouer
the
moisture
,
both
which
are
friends
of
death
:
Not
would
I
counsell
men
strictly
to
tie
themselues
vnto
set
houres
;
for
that
,
saith
Paracelsus
,
is
dangerous
,
causing
many
times
,
either
delaie
of
applying
nourishment
,
or
too
speedy
ministring
before
the
former
digestion
is
finished
.
And
heere
we
may
seasonably
annex
the
vse
of
exercise
,
for
that
is
a
thing
very
auaileable
to
digestion
;
dispersing
the
nourishment
into
the
parts
of
the
body
,
and
being
(
as
it
were
)
the
bellowes
to
kindle
and
reuiue
our
naturall
heate
:
for
ouermuch
rest
and
ceasing
from
motion
cooleth
the
body
.
And
as
the
elementish
fire
which
we
vse
,
vnlesse
it
bee
sometime
blowen
and
fed
as
it
were
with
aire
is
extinguished
:
so
our
naturall
heat
without
exercise
and
motion
is
after
a
sort
cast
on
sleep
,
or
rather
benummed
,
whence
proceedeth
that
other
daughter
of
dulnesse
,
collection
of
excremental
superfluities
,
the
heat
being
not
able
to
digest
our
receiued
nourishment
;
&
thence
is
that
corruption
and
rottennesse
which
ouertaketh
these
slow-backes
;
as
we
see
standing
water
soonest
putrifie
and
gather
filth
.
Wherefore
Aristotle
enquiring
the
causes
of
the
toilesome
trauell
of
some
women
in
child-birth
ouer
others
,
setteth
down
this
as
principall
among
the
rest
,
namely
their
idlenesse
and
want
of
exercise
;
for
his
experience
of
women
in
other
countries
so
accustomed
to
paines
taking
,
had
taught
him
;
for
to
them
child-bearing
was
not
so
painefull
,
their
labour
consuming
those
excrements
that
are
the
vsuall
impediments
of
ease
in
that
kinde
.
Nor
will
I
take
vpon
me
to
limit
any
man
to
any
kind
of
exercise
rather
than
an
other
,
or
appoint
any
time
;
although
this
caueat
will
not
be
amisse
prescribed
,
that
they
vse
not
to
stirre
themselues
more
violently
than
is
ordinary
,
before
the
through
digestion
of
meate
;
for
then
they
clogge
their
stomacks
and
make
them
vnfit
for
after
concoction
,
and
withall
fill
their
bodies
with
raw
humours
,
which
by
exercise
are
dispersed
through
the
veines
into
al
the
parts
of
the
body
:
onely
as
inother
things
,
so
especially
in
exercise
of
what
kinde
soeuer
,
either
for
delight
,
or
of
paines
,
let
them
remember
moderation
,
that
it
be
neither
too
much
,
nor
to
little
.
Not
too
much
,
that
is
,
neither
too
vehement
,
nor
yet
continual
,
but
interchangeable
,
for
both
these
by
consuming
of
the
spirits
,
are
alike
hurtfull
;
not
too
little
,
for
continued
rest
and
idlenesse
(
as
is
afore
said
)
engendreth
putrefaction
.
Where
the
consideration
of
the
moderate
vse
of
sleepe
and
waking
is
very
incident
,
for
they
are
both
things
necessary
for
maintenance
of
life
in
their
mediocrity
,
both
as
hurtfull
if
beyond
measure
.
For
immoderate
and
vnseasonable
watching
wasteth
the
spirits
,
and
by
consuming
of
the
vitall
iuice
,
causeth
leannesse
in
the
body
,
enfeebleth
the
parts
thereof
,
hindreth
the
operation
of
the
senses
,
drieth
the
marrow
and
the
braine
:
insomuch
that
oftentimes
it
proceedeth
to
doting
and
frensie
.
So
likewise
too
much
sleepe
hindreth
our
health
and
well-fare
by
loosing
the
parts
of
the
body
,
dulling
the
naturall
heat
,
consuming
the
moisture
,
and
such
like
.
But
moderatly
vsed
and
interchangeably
they
are
notable
meanes
of
procuring
and
preseruing
health
,
not
only
because
this
varietie
and
change
is
verie
delightsome
and
refreshing
,
but
much
more
by
restoring
or
hindring
the
decay
of
Nature
.
Now
touching
these
other
affections
,
as
anger
,
ioie
,
sorrow
and
such
like
,
though
wee
read
not
of
many
that
haue
suddenly
died
for
anger
,
yet
by
reason
of
that
sudden
emission
of
hear
into
the
outward
parts
of
the
body
,
and
kindling
as
it
were
the
fire
of
choler
,
it
must
needs
be
very
hurtful
,
when
as
all
suddennesse
,
especially
ioyned
with
vehemency
,
is
an
horror
vnto
nature
.
And
choler
inflameth
the
blood
,
whence
proceedeth
that
vnreasonablenesse
&
raging
,
vsually
obserued
in
men
ouermuch
angred
.
But
examples
are
plentifull
of
such
as
with
sudden
and
immoderat
ioy
haue
died
;
as
Pliny
reports
of
Sophocles
and
Dionysius
the
Sicilian
Tyrant
,
that
immediately
vpon
tidings
of
victory
gaue
vp
the
ghost
.
And
Liuie
maketh
mention
of
two
mothers
at
Rome
,
that
after
the
bloudy
battell
of
Cannas
,
for
ioie
of
the
safe
and
vnexpected
returne
of
their
sonnes
,
suddenly
fell
downe
dead
:
the
one
meeting
her
sonne
at
the
City
gate
,
the
other
in
her
house
bewayling
the
reported
death
of
her
sonne
,
when
on
the
sudden
beside
her
expectation
,
safely
presented
himselfe
to
her
sight
.
The
like
also
Gellius
writeth
of
one
Dingenes
of
Rhodes
,
that
hauing
his
three
sons
,
for
the
mastery
obtained
at
the
games
,
in
one
day
crowned
,
after
his
sonnes
imbracements
and
the
peoples
applause
,
suddenly
yeelded
vp
the
ghost
.
The
meanes
of
this
death
was
the
sudden
dilatation
of
the
heart
,
the
vitall
spirits
and
the
heat
whose
beginning
is
the
heart
,
being
too
farre
caried
from
their
fountaine
.
So
also
read
wee
of
Aristotle
,
that
not
able
to
finde
the
reason
why
Euripus
,
(
a
part
of
the
sea
situated
betweene
Aulis
of
Bootia
and
Eubaea
)
ebbed
&
flowed
seuen
times
a
day
,
for
very
greefe
died
:
the
means
and
maner
of
his
death
being
the
too
great
contraction
of
the
spirits
,
whereby
the
heat
was
as
it
were
with
smoke
chaoked
.
The
like
is
reported
of
Diodorus
a
logician
,
who
for
shame
that
he
could
not
at
the
first
answer
the
trifling
question
which
Stilpo
put
out
,
suddenly
ended
his
daies
.
Which
is
also
written
of
Homer
,
who
in
the
I
le
Ios
sitting
on
the
sea
shore
,
demanded
of
the
fisher-men
if
they
had
taken
any
thing
,
they
thus
obscurely
in
riddle-wise
made
ananswer
;
Those
that
we
tooke
we
left
behind
,
those
that
we
could
not
catch
,
we
bring
with
us
.
For
in
the
sun-shine
(
as
they
say
it
is
shipmens
fashions
)
they
made
inquisition
for
their
backbiting
familiars
,
and
some
they
tooke
,
and
cruelly
pressed
vnto
death
,
leauing
their
liuelesse
carcases
to
bee
deuoured
of
the
fishes
:
those
that
craftily
had
insinuated
themselues
either
into
their
flesh
,
or
into
the
inside
of
their
apparrell
,
they
were
faine
to
bring
away
with
them
.
But
quicke
witted
Homer
,
not
able
on
the
sudden
to
expound
this
probleme
,
for
shame
,
(
as
Plutarch
and
Herodotus
write
of
him
)
gaue
vp
the
ghost
.
For
the
spirits
and
blood
(
as
in
all
kinde
of
feare
it
falleth
out
)
retiring
to
the
inward
parts
,
as
to
a
tower
of
defence
,
by
their
sudden
retrait
,
and
reuerberation
,
redouble
the
heate
and
so
inflaming
the
heart
,
not
able
to
be
cooled
againe
by
respiration
,
stifles
the
patient
.
Concerning
Venery
,
deaths
best
harbinger
,
I
shall
not
neede
to
recite
the
infinite
examples
of
them
,
that
by
meanes
therof
haue
hastened
their
deaths
,
nor
indeed
is
it
possible
to
number
those
innumerable
troops
that
through
lust
either
before
the
actuall
accomplishment
,
or
after
the
too
frequent
satisfying
the
same
haue
ended
their
youthfull
daies
.
It
was
well
said
of
one
,
that
Venus
prouideth
not
for
those
that
are
already
borne
,
but
for
those
that
shal
be
borne
,
and
therefore
Auicenna
,
a
learned
Philosopher
&
Physitian
,
doubted
not
to
say
,
that
the
emission
of
a
little
seed
more
than
the
body
could
well
beare
was
a
great
deale
more
hurtfull
than
the
losse
of
fortie
times
so
much
blood
.
For
it
wasteth
the
spirits
,
weakeneth
the
stomack
,
enfeebleth
and
drieth
vp
the
braine
and
marrow
,
whereby
especially
it
hastneth
death
.
And
the
truth
heereof
Aristotle
prooueth
by
his
experimentall
obseruation
,
for
so
hath
he
noted
the
cocke-sparow
by
immoderate
and
too
frequent
vse
of
Venery
,
very
seldome
to
liue
out
the
tearme
of
two
yeeres
,
and
the
same
reason
hee
giueth
why
the
Mule
a
mixt
creature
begotten
betweene
an
horse
&
an
asse
is
longer
liued
,
than
either
of
them
,
for
his
eatyng
in
that
kinde
,
is
but
once
only
through
the
whole
course
of
his
life
.
To
which
we
may
adde
the
diuersity
of
the
sex
,
for
the
male
according
vnto
Aristotle
in
euerie
kinde
almost
,
is
by
nature
better
fitted
for
long
life
than
the
female
,
hauing
greater
force
of
heat
,
and
the
moisture
more
firm
&
better
able
to
resist
than
the
fluid
substance
of
the
female
;
and
thence
it
is
that
women
for
the
most
part
are
sooner
perfected
than
men
,
being
sooner
fit
for
generation
,
sooner
in
the
flower
and
prime
of
their
age
,
and
finally
,
sooner
old
,
for
their
heat
though
little
,
yet
sooner
preuaileth
ouer
that
fluid
thinne
substance
and
moisture
of
theirs
,
than
it
possibly
can
ouer
that
solid
and
compact
humiditie
which
is
in
man
.
But
lest
our
Treatise
grow
too
big
,
we
wil
proceed
to
those
other
outward
causes
of
long
life
,
such
as
bee
the
influences
of
the
Stars
,
either
in
our
conception
and
birth
,
or
in
the
country
&
soile
wherin
we
liue
,
as
also
the
goodnesse
of
the
soile
it selfe
,
both
of
the
earth
&
aire
.
For
though
it
be
true
that
the
celestiall
bodies
haue
no
direct
action
either
of
inclination
or
constraint
vpon
the
reasonable
soule
of
man
,
which
is
immateriall
,
yet
is
it
as
true
that
they
haue
singular
and
especiall
operations
vpon
our
bodies
;
for
so
wee
see
the
fruitfulnesse
and
barrennesse
of
the
earth
depends
vpon
the
heauens
good
and
bad
aspect
;
the
sea
followes
the
motion
and
alteration
of
the
Moone
,
the
yeere
distinguished
into
its
foure
parts
,
according
to
the
accesse
or
farther
absence
of
the
Sun
;
and
therefore
Galen
,
the
father
of
Physitians
,
counselled
his
scholers
to
haue
especiall
respect
vnto
the
coniunction
of
the
Planets
in
their
signes
,
whensoeuer
they
vndertake
any
cure
:
and
,
which
is
more
fit
for
the
present
purpose
,
the
Astrologers
haue
assigned
vnto
euery
Planet
a
monthly
dominion
ouer
the
childe
conceiued
in
the
wombe
,
according
to
their
order
and
situation
.
The
first
moneth
is
allotted
vnto
Saturne
:
the
second
vnto
Iupiter
,
and
so
foorth
in
order
,
vntill
they
haue
all
finished
their
dominion
,
and
then
they
begin
againe
:
which
is
the
especiall
reason
alleaged
by
some
,
why
the
childe
that
is
borne
in
the
eight
moneth
,
for
the
most
part
dieth
,
when
as
oftentimes
those
that
are
brought
foorth
a
moneth
sooner
or
later
,
liue
in
verie
good
health
:
for
Saturne
is
a
planet
whose
influence
causeth
colde
and
drinesse
,
which
both
are
qualities
enemies
vnto
life
.
Now
followeth
the
last
,
though
not
the
least
cause
of
long
life
,
and
that
is
the
goodnesse
of
the
soile
,
and
wholesomnesse
of
the
aire
:
for
it
is
so
recorded
in
Histories
,
and
approoued
by
the
testimonie
of
our
late
trauellers
,
that
in
that
part
of
India
which
is
called
Oner
,
the
inhabitants
are
very
long
liued
,
and
for
the
most
part
very
healthfull
,
insomuch
that
many
of
them
liue
vntill
they
bee
aboue
an
hundred
yeeres
old
;
and
wee
see
by
experience
in
our
country
,
how
perilous
not
onely
pestilent
aire
is
,
but
euen
the
vnholesomnes
of
the
fennie
countries
,
that
are
often
anoied
with
stinking
and
vnsauorie
fogges
.
Aristotle
in
his
treatise
of
the
length
and
shortnesse
of
life
,
maketh
choice
of
a
hot
countrey
,
as
fittest
for
preseruation
and
maintenance
of
life
;
for
so
he
obserueth
it
,
that
serpents
bred
and
brought
vp
in
hot
countries
,
are
generally
bigger
bodied
then
those
that
are
found
in
colder
climets
:
and
those
fishes
that
breed
in
the
red
sea
,
are
also
longer
than
those
in
the
seas
which
are
not
so
hot
,
and
that
,
though
they
bee
of
the
same
kinde
;
which
is
a
manifest
proofe
of
their
longer
continuance
:
els
how
commeth
it
to
passe
,
that
they
haue
greater
growth
?
and
againe
,
those
creatures
that
liue
in
cold
climets
,
haue
a
more
waterish
kinde
of
humour
,
and
fitter
for
congelation
;
whence
followeth
the
speedier
destruction
of
the
inhabitants
:
but
the
trueth
is
,
that
neither
hot
countries
,
nor
colder
climets
,
are
of
themselues
any
furtherance
vnto
long
life
,
for
those
that
are
of
a
cholericke
fierie
constitution
,
liue
longer
in
cold
countries
,
and
such
as
be
of
colder
complexion
,
liue
best
and
longest
in
hot
regions
,
but
according
to
the
diuersitie
of
mens
complexions
,
so
liue
they
better
or
worse
in
diuers
countries
.
Those
that
are
too
hot
of
constitution
,
by
my
counsell
,
shall
make
choice
of
a
country
in
some
measure
and
degrees
cold
,
lest
the
outward
heat
of
the
circumiacent
aire
increase
the
fire
within
,
and
make
it
more
vehement
;
and
thence
is
it
that
those
in
the
hottest
part
of
Ethiopia
are
shortest
liued
,
hauing
that
naturall
excesse
of
heat
set
on
fire
with
the
accesse
of
the
externall
heat
of
the
aire
.
Now
for
such
as
abound
with
too
much
moisture
,
their
best
habitation
in
my
iudgement
is
in
hot
and
drie
regions
,
that
the
heat
and
drought
of
the
soile
may
abate
the
superfluity
of
the
humor
.
But
there
are
some
of
a
moderate
and
well
proportioned
constitution
,
and
if
any
man
shall
aske
what
country
is
best
for
them
to
dwel
in
,
I
answer
,
that
there
are
two
sorts
of
men
thus
tempered
;
some
are
of
a
more
weake
and
lesse
hardy
disposition
,
and
to
them
I
would
prescribe
a
dwelling
in
countries
rather
hot
then
cold
,
that
the
heat
of
the
place
may
comfort
and
strengthen
the
heate
of
their
bodies
.
Others
againe
are
more
hardy
&
better
able
to
indure
any
not
extreame
violence
of
cold
;
and
for
them
it
is
best
to
liue
in
colder
climates
,
for
so
is
their
heat
better
inabled
to
performe
it
functions
of
digestion
and
such
like
;
and
therefore
Aristotle
in
his
Politicks
saith
;
that
Northren
men
,
and
generally
such
as
dwell
in
colder
countries
,
are
stronger
and
bigger
bodied
,
and
most
an
end
better
couraged
,
and
longer
liued
:
for
the
coldnesse
of
the
compassing
aire
,
reflects
the
heat
into
the
inward
parts
;
and
by
that
reflexion
,
the
heats
force
is
increased
,
and
the
parts
gathered
better
and
closer
together
,
which
both
further
the
performance
of
its
duties
.
And
that
is
the
reason
why
men
in
Winter
are
more
hungry
and
deuouring
than
in
Summer
,
as
experience
teacheth
vs
all
:
for
the
stomacke
is
strengthned
by
the
heats
compression
,
to
the
better
concocting
of
the
receiued
nourishment
.
Thus
therefore
may
wee
conclude
with
the
exposition
of
Aristotle
his
opinion
in
this
case
,
when
he
saith
,
that
hot
places
are
fittest
for
long
life
,
in
his
booke
of
the
Length
and
shortnesse
of
mans
life
;
and
in
his
Politicks
,
The
inhabitants
of
colder
climates
,
are
stronger
and
longer
liued
:
for
thus
may
we
reconcile
this
apparent
contradiction
:
that
for
men
of
more
cold
complexions
,
hot
places
are
most
preseruatiue
and
healthfull
;
and
for
the
contrary
complexioned
men
,
contrary
affected
places
;
so
that
,
if
two
of
the
same
constitution
(
imagine
them
both
to
be
hot
)
liue
,
the
one
in
a
cold
,
the
other
in
an
hot
region
(
if
their
heat
was
not
accordingly
proportioned
to
their
moisture
,
but
vnequally
in
the
excesse
)
he
that
made
choise
of
the
colder
habitation
,
prouided
best
for
his
life
.
And
thus
haue
we
briefelie
set
downe
the
common-receiued
causes
of
long
life
,
where-out
by
the
consequence
of
contraries
wee
may
deduce
the
causes
of
short
life
.
And
they
are
,
first
the
small
quantity
and
watrishnesse
of
the
moisture
.
Secondly
,
the
superfluous
abundance
of
excrements
.
Thirdly
,
the
badnesse
and
vnholesomenesse
of
the
soile
.
Fourthly
,
the
vngentle
aspects
of
the
Starres
,
that
ruled
either
in
our
conception
or
birth
.
Fiftly
,
want
of
good
nourishment
.
Sixtly
,
intemperance
either
in
our
diet
,
or
exercise
,
or
obeying
of
our
affections
.
To
which
some
adde
the
fewnesse
or
tendernesse
of
teeth
,
for
that
is
a
signe
of
thickenesse
in
the
bone
of
the
head
,
the
matter
allotted
to
the
teeths
generation
being
turned
into
the
substance
of
the
scull
,
which
also
importeth
the
weakenesse
of
the
braine
,
which
is
by
meanes
thereof
vnfit
for
breathing
,
and
therefore
being
of
a
moist
disposition
,
the
more
fit
for
putrefaction
,
as
standing-waters
soonest
putrefie
and
gather
filth
:
but
this
I
take
rather
for
a
signe
then
a
cause
of
short
life
.
Now
come
we
to
that
we
first
and
principally
intended
,
to
shew
the
differences
of
mens
ages
,
and
the
causes
thereof
,
together
with
their
seuerall
and
singular
properties
,
wherein
we
will
deale
so
much
the
more
sparingly
by
reason
of
those
doubtes
and
difficulties
remooued
in
the
former
part
of
the
treatise
,
so
that
we
shall
not
neede
to
digresse
into
any
by-controuersies
but
keepe
a
direct
and
a
straight
course
.
And
to
begin
with
the
Definition
,
(
for
more
orderly
proceeding
)
it
may
thus
briefely
be
described
:
An
age
is
a
period
and
tearme
of
mans
life
,
wherein
his
naturall
complexion
and
temperature
naturally
and
of
its
owne
accord
is
euidently
changed
.
For
such
is
the
disposition
and
nature
of
our
bodie
,
that
by
the
continuall
combat
and
interchangable
dominion
of
the
euer-iarring
elements
it
often
changeth
its
primary
constitution
,
so
that
though
there
were
no
outward
cause
of
transmutation
,
which
notwithstanding
are
many
and
manifold
,
yet
haue
wee
that
home-bred
cause
within
vs
that
would
in
time
alter
our
temperature
,
for
our
naturall
heat
vncessantly
working
vpon
our
natural
moisture
doth
,
though
not
suddenly
,
change
the
proportion
into
extreames
,
yet
by
degrees
perceiuably
preuaileth
more
and
more
ouer
the
humidity
.
For
so
see
wee
the
same
body
in
our
youth
and
child-hood
,
diuersly
tempered
,
our
infancy
ful
of
moisture
,
as
the
fluid
soft
substance
of
our
flesh
manifestly
declareth
:
our
youth
bringeth
a
farther
degree
of
solidity
:
our
riper
age
euer
temperate
:
thence
still
declineth
our
body
vnto
colde
and
drinesse
,
till
at
length
death
ceaseth
vpon
our
bodies
,
being
the
last
end
and
period
of
our
life
.
But
euery
slight
change
of
the
foure
qualities
proportion
changeth
not
our
temperature
,
for
then
we
shuld
euery
day
haue
a
diuers
complexion
,
our
bodies
eftsoones
with
wine
and
exercise
changed
from
cold
to
heat
,
and
by
the
contrary
from
heat
to
cold
:
yet
by
reason
of
the
short
indurance
of
these
distemperatures
,
the
body
returning
to
its
former
constitution
,
we
cannot
say
there
is
a
new
complexion
wrought
in
the
body
:
for
a
temperature
or
complextion
is
a
firme
and
standing
habit
of
the
body
.
Nor
yet
must
wee
imagine
the
talnesse
and
growing
of
the
body
or
the
new
budding
of
haires
,
to
be
causes
sufficient
to
procure
this
distinction
;
but
the
variation
of
our
originall
constitution
is
the
true
and
proper
cause
of
this
diuersity
and
difference
.
And
yet
not
euery
change
of
the
complexion
,
but
that
onely
which
proceedeth
from
that
inwardly
ingendred
cause
of
destructions
;
for
many
times
by
the
vnseasonable
and
immoderate
heat
of
the
aire
,
as
also
by
intemperate
and
riotous
liuing
,
men
euen
in
the
most
milde
&
temperat
countries
,
alter
their
complexions
,
and
with
the
Aethiopian
,
become
euen
decrepit
old
men
(
if
we
respect
their
constitutions
,
and
those
other
incident
qualities
of
old
age
)
before
they
haue
finished
the
full
tearme
of
thirty
yeeres
;
and
therefore
was
it
added
in
the
description
,
that
it
must
be
a
naturall
and
a
selfe-alteration
.
Now
according
to
these
naturall
and
euident
alterations
of
heat
and
moistures
proportion
,
so
may
we
best
&
most
properly
diuide
the
ages
.
Pythagoras
diuides
them
into
four
kinds
,
or
rather
setteth
downe
their
number
,
which
be
according
to
his
reckoning
foure
in
number
,
Child-hood
,
youth
,
man-hood
,
old
age
,
proportioning
our
life
to
the
foure
parts
of
the
yeere
,
our
Child-hood
to
the
spring
,
wherein
all
things
together
with
a
pleasant
verdour
and
greenenesse
flourish
and
by
a
plentifull
supply
of
moisture
continually
increase
in
growth
.
Our
youth
vnto
Summer
,
for
that
growen
strength
of
the
body
and
minde
.
Our
man-age
vnto
the
Autumne
or
Haruest
,
when
after
the
manifold
turmoiles
and
dangers
of
our
fore-spent
life
,
the
good
giftes
and
indowments
of
our
minde
(
as
we
see
it
fall
out
in
the
fruites
of
Nature
)
receiue
a
kind
of
seasonable
and
timely
ripenesse
.
Our
old
age
hee
resembleth
vnto
the
colde
and
troublesome
winter
season
,
very
fitly
thereby
expressing
the
cumbersome
coldnesse
of
the
latter
end
of
our
life
.
Aristotle
setteth
downe
onely
three
distinct
ages
,
child-hood
,
floursshing
man-age
,
and
old-age
;
the
first
plentifully
abounding
with
heat
and
moisture
;
the
middle
age
hauing
the
same
two
qualities
of
life
,
aswell
tempered
as
their
nature
possibly
can
be
;
old
age
declining
and
swaruing
from
that
good
and
moderate
temper
,
and
by
little
and
little
decaying
in
both
these
qualities
,
till
at
length
they
be
both
of
them
consumed
.
Now
that
our
life
is
thus
often
,
and
thus
in
order
changed
in
the
temperature
,
it
will
easily
appeare
,
if
we
consider
the
matter
whereof
we
are
all
made
,
and
that
is
semen
&
sanguis
parentum
,
both
abounding
with
heat
and
moisture
,
whereout
ariseth
this
consequence
,
that
in
the
first
entrance
into
life
,
wee
haue
groatest
store
of
those
two
liuely
qualities
,
which
decay
not
but
by
length
of
time
;
and
that
in
our
infancie
wee
are
fullest
of
moisture
,
our
experience
and
sense
teacheth
vs
,
for
so
we
see
infants
flesh
most
fluid
and
almost
of
a
waxen
disposition
,
ready
to
receiue
impression
of
any
light
touch
;
and
as
for
heat
,
Galen
and
Hippocrates
both
consent
,
that
man
is
most
hot
in
the
first
day
of
his
birth
,
though
by
reason
of
the
great
store
of
moisture
,
the
heats
power
doth
not
so
euidently
appeere
:
and
because
the
heat
without
any
the
least
intermission
or
pause
,
worketh
vpon
our
moisture
,
and
by
little
and
little
consumeth
it
,
it selfe
also
in
time
decaying
,
who
seeth
not
that
the
best
part
of
our
life
,
euen
necessarily
is
most
cold
and
drie
?
whence
also
this
may
be
inferred
;
that
the
space
between
the
two
extremes
,
is
most
temperate
,
forasmuch
as
Nature
neuer
passeth
from
one
extreme
vnto
the
other
,
but
by
the
meane
:
and
this
is
the
warrant
of
Aristotles
tripartite
diuision
of
ages
;
the
seuerals
are
thus
briefly
defined
.
Childhood
is
the
first
part
and
age
of
a
mans
life
,
wherein
their
generation
and
growth
is
perfected
,
and
this
lasteth
(
for
the
most
part
)
vntill
wee
be
fiue
and
twentie
yeeres
old
,
and
this
age
is
proportionable
vnto
the
Spring
,
hot
and
moist
,
for
in
this
time
our
naturall
heat
supplieth
greater
store
of
vitall
aerie
moisture
,
from
the
nourishment
receiued
,
than
was
spent
of
that
our
naturall
store
;
&
thence
it
is
,
that
within
compasse
of
this
time
,
our
bodies
grow
bigger
and
taller
.
But
according
to
the
successiue
decay
and
diminution
of
our
heat
and
moisture
,
it
hath
pleased
antiquitie
to
point
out
certaine
degrees
of
this
first
age
;
the
first
is
our
infancie
,
and
that
lasteth
vntil
the
third
or
fourth
yeere
of
our
life
,
and
is
alwaies
best
stored
with
moisture
:
the
next
is
our
boy
hood
,
and
that
lasteth
other
fiue
yeeres
:
the
third
our
budding
and
blossoming
age
,
when
our
cheekes
and
other
more
hidden
parts
begin
to
be
clothed
with
that
mossie
exerement
of
haire
,
which
is
proroged
vntill
the
eighteenth
yeere
:
the
last
our
youth
,
lasting
vntill
we
be
fiue
and
twentie
yeeres
old
;
and
these
are
the
parts
of
our
growing
age
.
The
next
is
our
flourishing
and
middle
age
,
and
this
is
,
when
a
man
is
come
to
the
highest
degree
of
perfection
in
the
temper
of
his
body
,
&
continueth
in
that
flourishing
liuelinesse
,
without
any
notorious
decay
or
impairing
his
heat
,
supplying
the
iust
quantity
of
moisture
from
the
nourishment
,
which
in
the
former
action
of
it
,
was
consumed
;
and
this
is
compared
to
the
Summer
,
hot
and
drie
,
or
rather
moderately
moist
,
drie
onely
in
comparison
of
the
former
age
,
not
simplie
,
lest
the
heat
should
too
soone
dissolue
the
body
;
and
this
also
hath
it
parts
;
the
first
is
our
youth
,
(
for
so
the
penurie
of
our
English
toong
warranteth
me
to
call
it
)
when
our
growth
is
staied
,
and
our
naturall
heat
beginneth
to
be
most
flourishing
;
you
may
call
it
our
Prime
,
for
then
indeed
are
wee
in
our
prime
and
most
flourishing
estate
;
it
lasteth
from
the
fiue
and
twentieth
to
the
fiue
and
thirtieth
or
fortieth
yeere
of
our
life
:
the
second
part
of
our
middle
age
,
is
our
Manhood
,
the
most
constant
and
setled
part
of
our
life
,
as
hauing
our
lifequalities
most
firme
and
in
greatest
mediocritie
,
wherein
notwithstanding
our
naturall
heat
beginnes
a
little
to
decay
and
decline
from
its
vigour
;
yet
so
,
as
it
cannot
by
sense
be
perceiued
,
and
this
lasteth
oftentimes
till
we
be
fiftie
yeeres
old
.
The
last
is
old
age
,
when
not
onely
the
augmentatiue
facultie
of
the
soule
ceaseth
to
increase
the
quantitie
of
our
bodies
,
but
also
by
reason
of
our
heats
and
moistures
decay
,
there
is
a
manifest
declining
from
our
former
lustinesse
and
liuelihood
,
our
bodily
strength
together
with
the
weake
and
feeble
operations
of
our
soule
in
her
functions
sensiblie
impaired
.
And
this
last
part
of
our
life
is
resembled
vnto
Winter
,
for
that
although
it
be
in
it self
hot
and
moist
,
(
as
life
consisteth
wholly
in
these
two
qualities
)
yet
in
comparison
of
the
former
ages
,
and
in
regard
of
death
,
vnto
which
it
leadeth
vs
,
is
accounted
cold
,
and
this
hath
also
its
degrees
or
parts
:
the
first
wherein
our
strength
and
heat
are
euidently
impaired
,
yet
not
so
much
,
but
that
there
remaineth
a
will
and
readinesse
to
bee
doing
;
and
this
lasteth
vsually
from
our
fiftieth
yeere
vnto
our
three-score
and
fiue
.
The
second
part
of
this
last
part
of
our
life
,
which
they
call
decrepit
old
age
,
is
when
our
strength
and
heat
is
so
farre
decaied
,
that
not
onely
all
abilitie
is
taken
away
,
but
euen
all
willingnesse
,
to
the
least
strength
and
motion
of
our
bodie
:
and
this
is
the
conclusion
and
end
of
our
life
,
resembling
death
it selfe
,
whose
harbinger
and
fore-runner
it
is
:
and
so
haue
we
seuen
seuerall
parts
of
our
life
,
comprising
our
Pubertatem
and
adolescentiam
,
vnder
one
:
accordingly
whereto
the
Astrologers
haue
assigned
to
euerie
of
them
their
peculiar
predominant
Planet
:
our
Infant
age
is
allotted
to
the
Moones
milde
and
moist
dominion
,
cherishing
vs
with
her
sweet
influence
which
she
hath
especially
vpon
moist
bodies
:
our
Boy-hood
,
Mercury
hath
charge
ouer
,
inclining
vs
to
sportfulnesse
,
talke
,
and
learning
:
Venus
guides
our
blossomming
lustfull
age
:
our
youthfull
prime
,
by
the
Sunnes
liuely
operation
is
lifted
vp
from
base
delights
,
to
a
loftier
and
more
man
like
resolution
and
liuelinesse
.
Mars
the
sterne
god
of
warre
,
hath
the
precincts
of
his
dominion
limited
within
compasse
of
our
man-age
,
adding
courage
to
our
liuelihood
,
and
whetting
our
otherwise
dull
spirits
,
vnto
a
more
ventrous
boldnesse
in
quarrelling
combats
:
Old
age
from
Iupiter
receiueth
grauitie
and
staiednesse
:
Decrepit
crooked
age
,
from
the
angrie
aspect
of
drie
Saturne
,
sucketh
the
poisonous
infirmities
of
crasie
sicknesse
and
waiward
pettishnesse
:
and
this
is
briefly
the
summarie
explication
of
the
differences
of
mans
ages
,
and
the
causes
of
this
distinction
,
together
with
those
properties
which
the
Astrologians
mystically
and
darkly
haue
propounded
,
as
proper
and
peculiar
to
euery
and
all
of
them
,
to
which
if
we
adde
the
exposition
of
some
few
problemes
incident
to
this
Treatise
,
wee
will
presently
annex
our
Epilogue
.
The
first
doubt
is
,
What
the
reason
may
be
of
our
crying
and
lamenting
at
our
very
first
entrance
into
the
world
.
There
are
that
attribute
this
mourning
vnto
a
diuining
,
and
naturall
forefeeling
as
it
were
of
the
calamities
to
come
:
but
I
rather
thinke
it
ariseth
from
those
infirmities
and
griefes
which
wee
presently
feele
,
aswell
for
want
of
some
good
thing
which
we
desire
,
as
also
for
some
mislike
and
greeuance
of
some
incumbent
miserie
:
as
first
that
violent
motion
from
that
before
so
quietly
inioied
bedde
(
as
it
were
)
in
the
wombe
.
Secondly
the
straight
narrownesse
of
that
passage
by
which
wee
enter
into
the
world
.
Thirdly
,
the
cold
and
hungrie
intertainment
which
we
haue
,
driuen
out
of
our
warme
harbour
in
the
close
imperceiueable
habitation
of
our
mothers
wombe
,
and
barred
of
that
nourishment
which
we
before
had
vncessantly
ministred
vnto
vs
;
and
thence
is
it
,
that
presently
we
betake
our selues
to
that
dary-house
of
nature
,
euen
by
a
naturall
instinct
and
direction
,
where
when
wee
haue
well
battled
our selues
,
&
by
the
enwrapping
in
our
clothes
,
are
armed
against
the
colde
aires
iniuries
,
our
begunne
lamentations
are
pacified
and
turned
into
a
quiet
contentednesse
.
Secondly
,
it
may
be
demanded
,
why
children
in
their
sucking
age
are
naturally
more
giuen
vnto
sleepe
,
then
when
they
be
of
more
ripe
yeeres
.
The
reason
is
natures
mother-like
prouidence
that
for
the
better
strengthening
and
speedier
perfection
of
her
of
spring
,
vseth
this
as
a
meanes
to
increase
the
vertue
,
and
operation
of
the
heat
,
and
for
that
purpose
hath
stored
their
head
with
moist
vapours
,
fitted
through
their
rarity
and
thinnesse
,
for
the
braines
coole
operation
vpon
them
.
For
as
vnited
forces
are
strongest
,
either
for
assault
or
resistance
,
so
the
scattering
discontinuity
of
the
thin
vapours
is
an
occasion
of
the
colds
easier
impression
,
and
so
of
their
thickning
&
better
stopping
of
the
passages
of
the
spirits
vnto
the
outward
senses
.
Another
cause
may
be
the
braines
coldnesse
,
as
hauing
in
so
little
time
receiued
no
great
annoiance
from
the
stomacks
distemperature
,
it selfe
also
abounding
with
moistuure
&
fit
matter
for
procuring
of
sleepe
.
Thirdly
,
the
good
digestion
of
that
mild
milkie
substance
,
whence
ascendeth
into
the
head
the
soundest
and
most
pure
exhalations
.
And
therfore
are
their
sleepes
(
for
the
most
part
)
without
any
the
least
painefulnesse
and
molestation
,
whereas
contrarily
we
see
surcharged
stomackes
breed
vnquiet
sleepes
.
Thirdly
,
the
question
may
be
,
why
the
naturall
vitall
actions
,
as
nutrition
,
augmentation
,
and
such
like
,
are
in
infants
so
powerfull
,
and
those
other
of
sense
so
feeble
and
vneffectuall
.
The
answer
is
,
that
the
good
performance
of
those
actions
of
life
dependeth
principally
vpon
our
naturall
heat
;
For
our
soule
,
the
prince
of
our
body
hath
assigned
to
our
heat
the
administration
and
ordering
of
that
prouince
:
no
maruell
therefore
if
those
duties
be
well
performed
in
our
infancy
,
when
the
author
of
them
is
at
that
time
most
powerfull
and
plentifull
.
Now
the
reason
of
the
senses
weake
operation
is
the
fewnesse
of
spirits
deputed
to
that
function
:
for
the
instrumentall
spirits
of
sense
being
to
be
made
in
the
shop
or
worke-house
of
the
braine
by
the
braine
,
that
excellent
spirituall
artificer
,
the
workeman
howsoeuer
he
bee
his
craftsmaster
,
as
hauing
beene
Natures
Apprentice
,
yet
by
reason
of
his
imbeeillity
and
weakenesse
is
not
able
in
so
short
space
to
make
many
or
at
least
not
so
forceable
instruments
,
as
may
serue
for
the
high
function
&
duty
of
the
soule
.
To
which
we
may
adde
the
abundance
of
moisture
,
wherewith
the
celles
of
the
braine
are
in
our
infancy
ouerflowen
hindring
the
actions
of
the
soules
sensitiue
parts
,
and
dulling
her
thereto
ordained
faculties
.
Where
also
wee
haue
opportunity
to
resolue
a
fourth
doubt
,
why
children
haue
so
slippery
and
short
memories
.
The
reason
thereof
is
,
their
braines
too
great
humidity
,
whereby
it
is
disabled
to
keepe
the
impressions
of
the
outward
senses
obiects
.
For
there
are
two
especiall
annoiances
of
the
braine
that
hinder
our
memoratiue
faculties
,
immoderate
drinesse
and
too
great
moisture
.
For
the
excesse
of
drought
causeth
excesse
of
hardnesse
to
resist
the
impressions
.
And
therefore
it
is
that
old
men
for
the
most
part
haue
so
bad
memories
,
their
naturall
moisture
being
by
the
heats
long
continued
operation
almost
wasted
.
And
Galen
in
his
treatise
of
the
memories
,
failing
because
of
drinesse
,
maketh
mention
of
a
Student
,
that
through
immoderate
watching
and
studiousnesse
had
so
excessiuely
dried
his
braine
,
that
he
had
almost
quite
lost
his
remembrance
:
as
also
of
an
husbandman
that
by
too
much
paines
in
that
his
painefull
vocation
,
and
the
slendernesse
of
hungry-fare
,
was
in
danger
of
the
like
forgetting
inconuenience
.
And
as
drinesse
by
not
admitting
the
impression
,
is
an
impediment
to
the
memory
,
so
is
also
too
much
moisture
by
not
preseruing
the
imprinted
species
.
For
so
see
we
water
howsoeuer
most
yeelding
,
yet
least
fit
to
retaine
any
figure
imprinted
.
Children
therefore
so
moist
brained
must
needes
be
short
remembranced
.
The
next
question
is
,
Whether
speech
be
naturall
or
wholly
from
discipline
.
The
answer
is
,
that
it
is
naturall
,
as
vertue
and
other
good
habits
be
,
nature
hauing
giuen
a
disposition
and
fitnesse
,
together
with
instruments
fit
for
that
purpose
.
But
as
wax
howsoeuer
capable
of
any
impression
by
reason
of
its
pliable
nature
,
yet
without
the
putting
to
of
some
outward
seale
,
hath
no
actuall
print
or
resemblance
of
any
thing
;
so
our
nature
,
though
as
fit
to
receiue
any
thing
taught
as
wax
is
to
receiue
impression
from
the
seale
,
yet
without
the
helpe
of
some
outward
instructer
,
is
not
actually
and
fully
indowed
with
any
how
proper
so
euer
a
quality
,
especially
such
as
are
auailable
for
knowledge
.
In
the
which
kind
this
of
speech
hath
a
speciall
prerogatiue
;
but
lest
I
should
seeme
to
bee
needlessely
busied
in
this
question
,
I
referre
the
Reader
for
his
farther
satisfaction
to
that
excellent
French
Poet
Du
Bartas
,
in
his
Babylon
,
Englished
by
master
William
L'isle
.
A
sixt
question
is
,
Why
children
in
their
infancie
haue
no
actuall
euident
vse
of
their
reason
.
The
cause
is
,
the
abundance
of
moisture
incident
to
that
age
,
whereby
the
functions
of
the
inward
senses
as
with
a
cloud
are
either
obscured
,
or
els
quite
hindred
:
whence
was
that
forementioned
speech
of
the
learned
Plato
,
That
there
is
a
little
mixture
of
folly
and
moisture
in
men
:
and
therefore
Galen
was
woont
to
say
,
that
flegme
the
most
waterish
of
all
bumors
,
was
little
or
nothing
profitable
for
the
attainment
of
learning
.
In
the
seuenth
place
it
is
demanded
,
why
children
most
fretfull
are
vsually
shortest
liued
?
the
reason
is
,
their
plentie
of
heat
in
comparison
of
their
small
store
of
moisture
;
for
therfore
are
cholericke
complexioned
men
most
pettish
,
because
their
blood
is
by
the
fiery
heat
of
that
humor
so
soone
inflamed
:
wherupon
the
Egyptians
auouched
the
Fly
to
be
the
Hieroglyphick
of
anger
,
and
pertinacie
,
because
(
as
Pierius
obserueth
)
it
is
of
so
cholericke
and
fierie
a
disposition
,
and
we
see
in
experience
,
men
in
anger
fiery
coloured
,
which
proceeds
from
their
heats
inflaming
of
the
blood
.
Now
heat
vnproportioned
vnto
the
moisture
(
as
is
aforesaid
)
quickly
consumeth
that
small
store
of
moisture
prouided
for
its
food
and
so
procureth
death
.
To
these
may
be
added
that
welknowen
Probleme
of
Aristotle
:
why
children
breath
faster
and
with
lesse
intermission
then
doe
better
growen
men
.
The
answer
is
,
their
great
store
of
heat
in
comparison
of
that
small
measure
in
the
after-ages
,
causeth
nature
for
its
better
preseruation
,
to
draw
the
aire
oftner
for
the
cooling
of
the
hearts
heat
:
and
that
is
the
reason
that
men
who
haue
beene
anie
long
time
troubled
with
an
ague
,
or
any
such
like
distemperature
,
are
alwaies
verie
short
winded
:
The
contrary
Aristotle
witnesseth
to
follow
,
in
things
contrarily
affected
,
for
so
he
prooneth
the
horse
and
exe
not
to
haue
so
much
heat
in
them
;
because
they
take
not
their
breath
so
thicke
together
;
implying
that
the
cold
temper
of
the
heart
and
other
inwards
,
is
cause
of
longer
breath
;
which
is
also
euident
in
reason
,
for
the
attraction
and
emission
of
the
aire
being
ordained
onely
for
the
cooling
and
tempring
of
the
harts
heat
,
according
to
the
necessity
thereof
,
must
breathing
be
either
oftner
or
more
seldome
.
What
is
the
reason
that
in
our
youth
we
are
more
hungrie
,
and
haue
a
greater
desire
of
meat
,
than
in
our
declining
and
elder
ages
?
The
reason
is
,
our
sound
&
speedy
digestion
of
fore receiued
nourishment
performed
by
meanes
of
our
naturall
heat
,
whence
ariseth
a
new
sucking
of
the
veines
,
and
so
an
incitement
of
the
appetite
.
Whence
is
it
that
old
men
are
commonly
so
iealously
suspicious
?
The
cause
is
their
incredulity
&
hardnesse
of
beliefe
,
which
it selfe
also
proceedeth
from
their
much
experience
of
mens
wilie
practises
,
according
to
that
,
The
burnt
child
dreadeth
the
fire
.
For
such
is
the
extreme
badnesse
of
our
nature
,
that
still
we
go
from
one
extreme
vnto
another
;
&
so
become
of
men
extremely
credulous
,
in
our
last
age
extremely
suspicious
.
And
that
indeed
was
Aristotles
remedie
,
who
to
draw
vs
from
conetousnesse
,
biddes
vs
incline
vnto
prodigalitie
:
and
yet
onely
with
this
condition
,
if
we
cannot
at
the
first
instant
after
our
long
custome
in
the
one
extreme
,
light
vpon
the
mediocritie
betweene
both
.
What
maketh
them
so
sottishly
deuoted
to
the
things
of
this
world
;
that
when
they
are
neerest
vnto
death
,
they
are
most
desirous
not
only
to
keepe
that
which
before
they
had
gotten
,
but
more
&
more
to
increase
their
store
?
The
reason
is
giuen
by
Aristotle
in
his
Rhetoricks
:
and
it
is
their
exceeding
great
desire
of
life
,
euen
after
those
many
daies
which
they
haue
forespent
.
Whence
proceedeth
that
other
inordinate
desire
of
things
necessary
for
life-maintenance
,
they
hauing
in
their
experience
obserued
how
hardly
things
necessary
are
gotten
,
how
easily
also
they
are
lost
.
What
is
the
cause
,
why
old
men
are
so
talkatiue
and
full
of
words
?
Either
because
nature
loues
to
exercise
that
part
most
which
is
least
decaied
:
or
that
knowledge
,
the
onely
thing
old
age
can
bragge
of
,
cannot
be
manifested
but
by
vtterance
:
or
that
old
men
,
the
nigher
they
are
to
their
end
,
they
much
more
desire
to
haue
their
memory
not
onely
by
children
and
posterity
,
but
euen
by
the
speeches
and
deedes
fore-vttered
and
performed
in
their
life
:
or
that
wisedome
(
as
all
good
things
naturally
communicate
their
good
properties
)
makes
them
desirous
to
profit
others
.
Whence
is
that
frosty
horinesse
that
vsually
lighteth
vpon
mens
heads
in
the
winter
and
coldest
age
of
their
life
?
There
are
some
,
that
imagine
it
to
proceed
from
the
drinesse
of
those
excrements
:
which
also
they
goe
about
to
prooue
by
the
like
experiment
in
bones
,
which
after
their
humour
is
drawen
out
by
seething
,
grow
more
and
more
white
,
till
at
length
they
come
vnto
a
perfect
and
full
whitenesse
.
But
the
vntrue
resolution
of
the
doubt
propounded
,
is
therby
discouered
,
because
that
men
who
vse
to
couer
their
haire
,
are
soner
gray-headed
than
those
that
vse
no
couering
,
when
as
notwithstanding
it
is
manifest
,
that
couered
haire
hath
more
store
of
moisture
than
that
which
hath
beene
exposed
vnto
the
iniurious
tossing
of
the
winde
,
and
the
scorching
heat
of
the
sunne
.
Therefore
I
rather
allow
of
Aristotles
reason
,
namely
the
put
refaction
of
that
excrementall
humour
,
whereof
our
haire
is
made
:
for
our
naturall
heat
through
its
vnintermitted
operation
,
being
disabled
fully
to
digest
that
excrement
sent
from
within
to
that
outmost
couering
,
our
skin
,
for
the
haires
nourishment
,
it
putrefieth
and
corrupteth
.
Now
that
there
is
such
a
rottennesse
and
putrefaction
in
the
haire
,
it
is
euident
by
experience
of
such
as
by
long
sickenesse
haue
become
vntimely
grayheaded
:
for
after
the
recouery
of
their
disease
the
feeblenesse
of
their
heate
being
together
with
their
health
restored
,
the
haire
receiues
its
former
flourishing
and
(
that
I
may
so
speake
(
vnwasted
greenenesse
,
which
restitution
can
be
attributed
vnto
no
other
cause
but
only
to
the
through
concoction
of
that
vndigested
excrement
by
the
restored
heat
.
The
like
whereof
we
see
also
in
corne
and
grasse
,
that
hauing
lost
its
florishing
greenenesse
,
by
the
continuall
beating
vpon
and
ouerwhelming
of
the
waters
,
afterward
being
by
the
Sunnes
liuely
heat
cherished
and
reuiued
,
resumeth
its
naturall
vigour
and
viridity
.
And
that
this
hoariheadednesse
proceeds
from
a
defect
of
heat
,
it
is
farther
euidenced
by
a
strange
example
recorded
by
Scaliger
,
of
a
man
who
in
one
nights
space
had
his
head
ouergrowen
with
hoarinesse
.
The
cause
was
this
.
The
Prince
of
Mantoua
,
Francis
Gonzaga
,
had
vpon
suspicion
of
traiterous
conspiracy
,
either
against
his
person
or
state
,
imprisoned
one
of
his
kin
&
alliance
that
for
his
age
was
wholy
vncapable
of
that
alteration
:
and
vpon
the
next
morrow
newes
was
brought
vnto
the
Prince
that
his
head
was
all
vpon
the
sudden
growen
hoarily
gray
;
which
almost
miraculous
alteration
mooued
the
Princes
minde
to
grant
him
life
and
free
vse
of
his
former
liberty
.
Now
if
any
man
should
demand
the
reason
of
this
sudden
change
,
it
is
giuen
by
the
Philosophers
,
and
is
nothing
else
but
the
extremity
of
his
griefe
and
feare
,
whence
proceeded
that
withdrawing
of
the
dispersed
heat
vnto
the
inward
parts
,
and
so
was
the
humorous
nourishment
of
the
haire
for
want
of
concoction
turned
into
rottennesse
.
And
thus
haue
we
briefly
runne
ouer
the
diuersities
of
mans
ages
together
with
the
true
causes
and
properties
of
the
particulars
,
hauing
premised
the
determination
of
those
vsually
incident
controuersies
for
our
better
and
more
direct
proceeding
in
the
principall
treatise
:
not
as
Prolegomena
or
preface
to
the
purpose
,
but
as
things
essentiall
and
of
the
substance
of
our
matter
.
Wherein
if
I
haue
either
omitted
any
thing
pertinent
,
or
admitted
ought
that
is
superfluous
,
I
hope
,
the
eie
of
fauour
wil
wincke
at
my
missing
;
as
for
the
malicious
,
seeing
I
cannot
looke
for
fauourable
acceptance
,
I
weigh
not
their
verdict
:
onely
as
the
Poet
saith
,
Equitem
mihi
plaudere
curo
:
The
baser
sort
I
care
to
please
no
more
;
One
if
I
please
,
enough
is
me
therefore
.
FINIS
.