that doe agree with her actions It remayneth therefore to know what vertues are in the Soule in what parts of the body she performes her actions by vvhat meanes how her vertues are extended with the full effects of her strength The Phylosopher numbers fiue seuerall powers in the soule which are discerned by offices organs and obiects that is to say those thinges whereon shee grounds her action The first of these powers or perfections is called vegetatiue which by the meanes of such thinges as doe preserue her namely ayre eating and drinking sleeping and watching rest and motion euacuation of superfluities and the affections of the hart nourishing the bodie doe giue increase and power to beget Nourishment is made by the vertue of naturall heate which conuerts the meat drink into the substaunce of him that takes it The organes instruments which haue vse of this power in operation are those parts of the body appointed to receiue change and transport our foode as are the mouth the pipe or passage of the throate the ventricle the liuer and the veines which doe conuey the blood Howbeit all the bodies parts doe serue to make nourishment conuert the seuerall aliments or sustenaunce into their substaunce whereupon one vvell saith that each part hath his peculiar power to receiue retaine alter and expell The maner how the body is nourished is necessary to be known as well in regarde of health as also behauiour which makes mee the more willing to describe it for all mens easier apprehension When the stomacke or ventricle hath receiued the foode it locks it vp afterward to heate conuert it into a kind of white matter which beeing so changed according to his qualities discends by degrees into the guts and bowels certaine veines wherof doe sucke and draw the very purest best substaunce and so do cary it to the Liuer When it is grosse superfluous it discends into the nether guttes but when it is elaborate and refined by the Liuer then doth it make some ample distribution For the chollerick humour in the greatest part is with-drawne receiued into a little pursse cōmonly called the purse of the gaule Mellancholie which is the very grossest and most earthy bloode is sent into the Spleene The part cold dry cōmonly called fleame is dispersed by diuers proportions into the veines according to the oppinion of many the very best whereof the kidneies doe drawe to them for theyr nourishment and the rest is caried by vessels attending on the bladder whereof vrine is made in that part What else remaineth of this masse or substance is transported to the hart where the right ventricle thereof receiues and purifies it to the ende it may bee conuenable and fit for nourishment Moreouer one part of the bloode so receiued into the right ventricle of the hart is deriued vnto the left ventricle conuerted into the spirits vitall So called because by them the life natural heate of the bodie is preserued and so are the animall spirits of the braine made which are the instruments of moouing and vnderstanding and of those noble actions that conduct our life Againe from thys right ventricle of the hart is the blood distilled into the veines and from them an apposition commutation of them is conuayed into our substance There are three seuerall digestions made onely to perfect thys nourishment the first is in the ventricle which vulgarly is called the stomack whē the food is conuerted into matter dry and white the second is in the Liuer where the said matter is altered takes a kind of red colour the third is in the veines where this matter already cōuerted red and made blood is purified thinned and heated by the vertue and warmth of those spirits which are in the arteries as the nature of sweat doe passe ouer the heads of those arteries and subtilly is mingled with the blood of the veines Heerein truly nature gaue vs the lawe example of communicating our graces gyfts and perfections from one to another for the arteries which are the pypes appoynted for carriage of the spirits where the finest perfectest blood regularlie placed vnder the veines by poares little holes almost imperceptible doe make cōmunitie of their spirits with the veines to the end that the bloode of those veines most corsiue and cold might be heated altered subtiled by the meanes of those spirits in recompence of which benefit the veines doe impart theyr blood to the arteries to moisten and temper theyr spyrites which without thys helpe would be verie dry burning and too hote The like argument deriued from nature vseth S. Paule 1 Cor. 12. cōferring the offices of the bodies members the vtilitie dignitie and cōmunication of them with the spirituall graces which god hath distributed to euerie one perticulerly to make a cōplete body an intire church as it were the place is well worth the noting Wee commonly say that the hurte or defect of the first digestion cannot be corrected repaired by the other euen so when the ventricle dooth not iustlie performe his dutie the matter which remayneth ouer-rawe or cruded can neuer ingender good blood Therefore such as giue not due leysure to theyr stomack to make digestion doe fill their bodies with hurtful humours abating and weakening the vertue of theyr stomacke and likewise of theyr liuer whence groweth Palsies trembling or shaking of the members age hastened sooner thē should be with blisters and bleanes which deforme and much mis-shape the bodie Yet is not this all the inconuenience hurt that ensues heereby for if the blood be impure the spirits made therof cannot be cleere or noble of which spirits are vapours fumes subtilly extracted drawn frō the blood of which spirits are begotten and heated the left ventricle of the hart made like industrious liuelie sparkles to giue heat and vertue to the parts of nature as both proffer and produce theyr actions These sparkles haue been by reason of their dignitie excellence in so great admiration that diuers entred rashly into this errour that those spirits were the substance of the soule then the impure blood badly digested grosse and disorderly concocted can neuer be made spirites nor by ouergrosse and impure spirits can be doone anie noble actions neyther can the soule be freelie exercised in her offices onely through theyr most harmefull hinderances For we see those men that are giuen to intemperancie be commonlie sleepie dull of slender capacitie not able any long while to contemplate retaine well conferre or vnderstand the order discourse causes and effects of thinges neyther what conuenaunce or difference is among them nor can they promptly or expeditiously apprehend and iudge the benefite or harme which ensueth on any thing taken in hand so great is the intemperance of the mouth Heraclitus the Ephesian by impuritie
but it is also for other vses beside for thereon are placed and imposed infinite veines arteries to the end that by them the menstruall bloode might be caried for the nouriture and encreasing of the fruite which veines arteries haue their originall not only of the spermaticke vessels that is to say those which draw prepare carie this seed but likewise of a great truncke or veine planted and rooted on the liuer This skinne is as it were folded and wrapt about the matrix to the end the sayde matrixe might giue warmth to the fruite round about There is in this wrapper or membrane many small threds of veins or arteries which spreading and extending themselues one among another doe constitute and make two veines and two arteries and in the midst of them a conduit These veines and arteries like rootes of fruite beeing planted in the seede doe make the nauil where by the first sixe dayes nature cloatheth these stringes and threds of veines and arteries and the seede softly boyleth in his folder Then about the seauenth day when the nauill is formed and these veines and arteries ioyned through them is drawn the blood and spirits caried mingled with the saide seede for forming of the principall members For in thys enuellopper there are diuers entries like the entring into some little vault or seller in which entries or concauities they are conioyned together thorow those vaultes the little rootes doe attract blood and spirit And while the seede thus heats boileth it is made like three litle bladders or purses which are the places for the liuer the hart and braine There is then drawn along by a veine proceeding from the nauil some thicke bloode as nourishment vvhich thickens shuts it selfe into the seede The fore-said veine is forked and alongst one of those braunches passeth this blood and settles it selfe to a thicke substance behold then how the liuer is formed Wee see by experience that the Liuer is nothing else but thickned blood grown hard together and this liuer hath many smal threds which serue to attract retaine change and expell according as vve haue before declared Alongst the other branch of this veine is formed a gutte or passage which soone after carieth contriueth and fasteneth the bowels or inwards to the backe of the creature and it is a vessell where-with to sustaine the veines wherin prospereth the verie purest part of blood in the smallest intestines or inwards and so conueies it to the liuer In like manner alongst the same braÌ„ch the stomack the spleen and the bowels are formed So wheÌ„ the liuer is perfected he makes an assembly of the smallest veines as of little rootes and by their assembling is made a great veine on the vpper part of the Liuer which vaine produceth some high braunching foorth whereof is formed Diaphragma to wit a strange rounde muscle lying ouerthwart the lower part of the breast seperating the hart and lites from the stomacke with the Liuer and the Spleene And so is made a part of the bones belonging to the backe and there be braÌ„ches which shoote out some-what lower whereof is also formed the rest of the said back bones The arteries dispersed from the nauill amongst the seede doe tende toward the ridge of the back by little and little haue a place designed for forming and engendring of hâ—e hart These arteries doe drawe the hotest and most subtile bloode whereof in the little purse therfore appointed is the hart engendered and formed vvhich hart is a solide flesh hard and thick as is most conuenable for so very hott a member The great plant or veine extends goes iust to the right ventricle of the hart onely to carry and administer blood for his nourishment and beneath this veine ariseth or springs vp another vein which carrieth the purified blood to the lites made subtile and hote onelie to nourish and keepe it warme At the left ventricle of the hart ariseth a great arterie which carrieth the spirits vitall formed of blood by the heat of the hart thorow all the body And euen as by the braunches of thys great trunck of veines the blood is conueyed thorowe all the bodies parts for nourishment thereof So by the boughes or armes of this arterie are the spyrits likewise caried thorowe all the bodie to furnish it with vitall heate And doubtlesse the hart is the beginner of vitall heate without which the other members can not produce their actions neither can theyr nourishment be dulie made Vnder this artery of the fore-said left ventricle springs vp another arterie which serues to carry the sweet ayre froÌ„ the lungs lites to the hart to refresh it and likewise to recarry the ayre beeing first made warme by the hart So then wheÌ„ of these two ventricles of the hart are those veins brought forth which doe intend to the lites of the subtile bloode vvhich is transported by this veine of the right ventricle of the hart is the lungs and lites formed and made and so successiuely all the height of the body is made by these arteries veines which are conueyers to the spirits and bloode whereby nature fullie makes vp all her building Soone after the brain which is the place and seate for the very noblest functions and offices of nature is formed in this manner A great part of the seede with-drawes it self is receiued into the third little purse before specified heereof is the braine coÌ„posed whereto is ioyned a couerture hard and dry by force of naturall heate like vnto a tile in a fornace that is the skul of the heade So the braine is onely made of the seede to receiue conserue change the spirits which are the instruments and causes of voluntary moouing and of vnderstanding it behoueth then that it should not be made of vile or simple matter but of the aboundance of seed fullest of spirits Novve euen as the veines are bredde in the liuer and the arteries in the hart So are the nerues in the braine which are of the nature of the braine viscuous clammie and hard Nor are they holow like the veines and arteries but solid massie except those two that are called Opticke which doe coÌ„uey the spirits of the braine into the sight of the eye From the braine discends the marrowe in the chine of the backe and there is great difference between the marow of the other bones and this heere spoken of for the marrowe in the other bones is a superfluitie of nourishment engendred of blood ordained to norish and moisten the bones but the marrow in the chine bone of the back is engendered and made of the seede appointed for producing of the nerues sensitiue and motiue VVee may by that which hath been saide in some sort knowe the beginning and fashion of our humaine bodie VVhile the fruite is in the wombe it is
maintaineth kind page 64 Howe the order of the seuerall powers supplie theyr offices page 68 Of the sensitiue power beeing the soules second power page 71 Of the fiue exteriour sences and first how sight is wrought in vs. page 72 Of the inwarde organes of sight and what vse they serue vs to page 74 How sight hath his seate and what spirits giue life to the eye page 77 The maner how colours are truly discerned 80 The true capacitie of the eye in sight and benefits of that sence page 81 Of hearing and his organe page 82 What sound or noyse is of the meanes of apprehending it page 83 84 How our speech or voyce is formed 86 Of smelling by what organe it is apprehended page 89 What odour sent or smell is 90 Of tasting and his organe howe the tongue tastes with his meanes vse and obiect 94 95 Of the seuerall kindes of sauour what sauours best please the taste what most vrgeth appetite and of thinges without sauour page 96 97 98 99 c Of Touching his organe benefit 107 108 Of the inwarde sence his seate and necessarie vse page 108 109 Of the fiue inwarde sences their organes what they are how they help each other 110 c Of the braine in his diuersity of kindes 118 Of two kindes of appetence in the sences 119 Of the foure principall affections and theyr opposites both helping and hurting 122. c The organe of the appetente power and what it is page 133 Of the commaundements in both the Tables page 136 137 138 c Of the contrarietie difference amongst men page 41 Of two kindes of gouernment compulsion obedience page 143 144 That the will is the commaunder of the affections page 146 The reason of lawes deuision of possessions iustice in our dealings 149 150 151 How the lawe agrees with nature and in vvhat manner page 153 154 Of two kindes of moouing in the hart and the efficient causes thereof 155 156 157 Of the powers of nature answerable to the harts affections and their difference page 158 Of the hart with his helps and hurts 159 160. Of the soules societie with the body aunswerable to the humours page 162 Of the proper causes of our affections whence they take originall page 163 That natures corruption is the cause of our euill affections page 167 Of the diuine affections in our Sauiour page 168 169 170 The contrarietie of affections in Christians and Infidels page 170 171 Of Concupiscence and how it may bee vnderstood page 173 174 175. Of the cōtrary mouings of the hart wil. 176. Howe to come to the true knowledge of our selues page 178. Of the motiue power carrying the bodie from place to place page 180 That the soule is the cause of the bodies moouing eodem Two kinds of moouing and the power of eyther of them eodem Of a commixed power partly naturall partly voluntary page 181 Of the intellectuall power page 182 Howe action becoms appropriate to intellection and differs from the power sensitiue 183 Of the obiect of intellection his offices organes page 184 Of the two vnderstandings actiue and passiue page 186 The action and habitude guide the vnderstanding page 187 Of the speculatiue practiue knowledge 188 Of Reason the wills coniunction therewith page eodem Of the wills definition eodem Of the hurt of natures lacke of her primatiue condition page 189 Of the impediment and hinderances in our vnderstanding 190. How Gods image becommeth deformed in vs and what we ought to desire of him in repayring of our wants defects 190 191 192 Of the soules immortalitie and naturall reasons therefore alleaged page 193 194 That the soule consisteth no way of the elements page 195 What nature can doe notwithstanding her corruption page 196 Of mens carelesse regard of their soules immortalitie page 198 How God instructed the soules immortality frō the worlds beginning page 199 That our soules are spirits not to be ouer-come by death page 203. That the soule is to liue with Christ after death page 204 Of Paradise and what it signifieth page 205 Of the good Theefes sermon on the Crosse page eodem One part of the worlde refused the benefite of Christes death page 206 The condemnation of the wicked assurance of the elects saluation page 207 That the good theefe preached Gods glorie when the whole Church was silent and the Apostles stood dumbe 209 That the soule is a liuing spirit after the bodies death and no way consisteth of the bodyes temper page 212. FINIS The benefit of the knowledge of a mans owne selfe What the Soule is The vertues of the soule The powers in the soule Of nourishment The manner of the bodies nourishment Choller Melancholie Phlegme Of the blood Three kinds of digestion to perfect nourishmēt Natures instruction concerning our gifts graces 1. Cor 12. The inconuenience of the first digestion not holpen by the other The oppinion of som concerning the soule The hurt of intemperancie Herac. Ephe. Salomon Sixe things not naturallie in vs. The benefit of labour The hurt of immoderate exercise The benefit of sleepe How sleepe profits the powers of the Soule How heate and blood worke for the hart An excellent comparison Three duties needfull in a Prince or Ruler Conclusion concerning sleepe The power appetente The power Intellectiue An apt comparison Concerning dreames in sleepe Diuers kinds of dreames Example of dreames the causes being euident When the cause of dreames is in vs. Dreames fore-telling things to ensue Examples concerning dreames Diuine dreames or inspirations Deuillish dreames The hurt of intemperance Encrease of nourishment When Nature receaueth most substance to her selfe Example how the body is increased When naturall heate decayeth in vs. Example conceruing our life Death naturall according to Aristotle Death vnnaturall occasioned by many causes in our selues Concerning generation Howe the fruite is formed at the first The offices of the membrane Of the veines and arteries of the membrane Howe the nauill is made in what time The places for the liuer hart and braine How the liuer is formed and what it is How the bowels are fastned to the backe How Diaphragma is formed Of the back bones The forming of the hart The harts nourishmēt A comparison worth the noting The hart is the beginner of heat vitall Howe the lungs and lites are formed cōsequently the height of the body The forming of the braine The skul of the head The nerues are bred in the braine as the veines in the liuer The marrow in the chine bone of the back Howe the fruit is nourished in the wombe The deuision of the blood into three parts and to what vses Male chyldren more perfect then female An admirable secret worthy with great reuerence to be regarded Hipocrates rule frō the time of cōception to deliuerance Of the power Vegetatiue and how it nourisheth and increaseth the body as also maintaineth
nourished by blood attracted at the nauil because the fluxes ordinarie to women do cease when they become great and the infant drawes aboūdance of blood for his nourishment The superfluous blood is deuided into three parts of the very best purest part is the infant nourished in his mothers bellie the other part lesse pure is caried to the breasts and conuerted into milke the third and last part like slime in the bottome of a marish is discharged in the birth of the child The times of the infants beeing in the wombe are discerned in this sort and the bodies of male chyldren are euer more perfect then the female for the seede whereof the male is made is hotter then the other The first sixe dayes after conception the seede boileth resolueth and becommeth as an egge making three little bladders or purses as before wee haue declared Nine dayes following is the attractions of blood wherof are made the liuer and the hart and twelue dayes after the afore-said sixe and nine dayes is the liuer the hart and the braine to bee seene and discerned Then eyghteene dayes after are the other members formed these dayes nūbred together are fortie and fiue and then when the members are formed discerned the fruit begins to haue life for it hath som feeling wher vpon it is saide that about the fiue and fortieth day the soule is infused into the body Hipocrates giues a very good rule speaking in this manner The daies from the conception to the perfection intire forming of the members beeing doubled doe declare the time of the childs stirring and those dayes trebled doe shewe the day for his deliuerance So then if the infant haue his members and parts perfect the fiue fortieth day he will stir at ninetie dayes shal bee borne the ninth month This rule is ordinarie in male Chyldren but the female tarie longer It is as easie likewise to iudge howe much the power vegetatiue is necessary which preserues and maintaineth by his offices as vvell the whole frame as the singuler parts there-to belonging that is to say by nourishing and augmenting it maintaines the seueral parts and by generation preserues and supplies the state of kind Euery one ought to know thys reuerence these gifts of God in nature vsing them lawfully and to the benefit of humaine societie For it is no light offence to be excessiue and dissolute in these thinges wherein likewise if we keep not a meane and measure there dooth ensue horrible paines not onely temporal but also eternall Indeede Nature admonisheth vs to bee continent and if shee woulde not bee deformed in the beginning shee would haue no other power vsed in generation then is necessary but we destroy al by vaine lubricities inconstant inordinate meanes decaying Nature in her very selfe Ouer and beyonde this the dilligence arte and care which nature appointeth to engender preserue and perfect the infant in the wombe of his mother aduiseth vs to preserue and bee respectiue of kind It is then great inhumanitie rage and furie if one part do grow offensiue to another for we see by the archetecture of nature the fashion the seate the order and vse of euerie seuerall part that there was an infinite power in the Creator of thys frame and peece of workmanshippe by so great wisedome or dayned and compassed by vnexpressable goodnes liberally furnished and prouided of all thinges for norishing maintaining the same Doubtlesse whosoeuer sees not vnderstands these things hath lost the light of true sence and is more degenerate to humaine nature thē Nabuchadnezzer when hee became a bruite beast And in truth the order of these powers is worthy consideration for as hath beene said the power to nourish maintaines the distinct and singuler parts the power of augmentation giues them a iust quantitie that is to say greatnes largenes and thicknes the power to engender preserues supplies kinde I say in repeating it againe that this order cleerly shews vs that there is an eternall GOD who by his infinite power created these natures by his incōprehensible vvisedom assigned thē theyr offices and seperated theyr effects as we may behold that euery one begetteth a thing like to himselfe For these kindes are guarded in their cerkitude and by a certaine law and maner are these liuing creatures produced and not confusedly without counsell mingled confounded in their kindes We should consider and acknowledge God in nature reuerently we should esteeme the actions of nourishing giuing increase and supplying by generation as diuine gifts and graces the abuse whereof is punished by most horrible paines VVe see drunkennes licorish feeding grosse gurmandizing to bee the causes of murders circumuentions in iudgement trades traffiques and merchandises of beggeries and miserable ruine of goods and lands of wretched diseases and sicknesses as well corporall as spirituall As for lubricities and immoderate thefts we see the euils and inconueniences ensuing thereby to be great in greater persons then one woulde wish to see it wherat those of better vnderstanding receiue no mean discontentment The second power of the soule is called sensitiue it is that wherby wee discerne our seuerall actions and it is an excellent and necessarie benefite to man not only to search and seeke after his liuing a certaine place wherin to confine himselfe but likewise for many other offices requisite in humane societie Thys power is deuided into sences exteriour interiour The sences exteriour are fiue namely Sight Hearing Tasting Sent or Smelling and Touching these fiue sences are discerned by theyr offices seates or organes Sight is the sence whereby vvee beholde colours and the light which things are propper obiects to the sayd power and this perception is wrought by the meanes of certaine spirits comming from the braine by the optick nerues into the apple of the eye wherein there is a christaline humour which receiues as by a glasse or mirrour the kindes lusters of colours and likewise of the light We gather also hereby the greatnes figure number motion position of bodies yet not singulerly and properly so but likewise these things are known with and by helpe of the other sences Aristotle beeing demaunded considering we haue two eyes wherfore all thinges which we behold do not seem double to vs the aunswere he made thereto was thus That because the nerues of the eye are seated betweene the place of their originall and the eye where they meete together like the forke of a tree therfore the spirits vnited there together doe make the obiect seeme but one thing onely The interiour organs then of this power are the spirits assigned to that office and they are transported by the Opticke nerues into the eye whereof the exteriour is the eye This power serues vs to knowe the heauens they moue vs to vnderstand the power and wisedom of
placed that those before do cut the meat and those behind chewe prepare it for the passage so may we say of the mouth wherby the foode hath conuoy to the stomack being seated vnder the eyes and nostrills but the cōduit of offensiue superfluities is placed behinde and far from the seueral seates of the sences least it shoulde be any way hurtful vnto them These things which thou discernest to bee made by so great a prouidence whether doost thou attribute them to Fortune or to counsell and deliberation Aristo Assuredlie these thinges seeme to mee to bee the workmanship of a most wise Creator Socr. And the naturall great desire vvee haue to beget a continuation of linage as also of mothers to nourish their young chyldren when they become great a care for theyr liuing and then the mightie feare they haue of theyr death Ari. In sooth al these thinges are the workes of him who had a will that by counsel reason and deliberation his creatures shoulde bee made liuing hauing both sence and moouing Socra Dooth it appeare to thee that thou hast any discretion whereby thou makest apprehension or iudgment of these thinges Thou hast in thee a little portion of thys earth which thou seest to be so great a small quantitie of humour which is of so large aboūdance in the world nowe considering eyther of these thinges to be so great yet thou hast of eyther some smal portion and altogether being so assembled in thy body as thou couldest haue no vnderstāding at all except they were in this sort ordered These thinges I say being so great and in multitude infinite howe doost thou imagine but that they should be well ordained Arist. I can no way perceiue their ordenation as I behold the order of other workmēs labours Socr. Why euen so thou canst no way beholde thy soule which directs and gouerns at her pleasure all thy whole bodie yea and in such sort as thou mightest else say thou doost all thinges without counsell reason or deliberation but that onely raiseth regard of feare and trembling Arist. I vvoulde be lothe to neglect the Gods but doe holde and esteeme them so great as wee shoulde haue nothing els to do but to be reuerent onelie toward them Socra The greater then thou esteemest them to bee the more thou oughtest to honour them Arist. If I wist that they had any care of men I woulde adore them and neuer neglect them Socra VVhy howe canst thou thinke but that they haue care and regarde of vs seeing man is made onely aboue and beyond al other creatures to goe vpright to fore-see many thinges intended to him and to gouerne all other creatures vnder him hauing eyes eares and a mouth bestowed vpon him And though to some he haue giuen but feet as to Serpents yet to mā he hath giuē hands to garde himselfe from many outrages wherin we are more happy then other creatures And albeit other beastes haue tongues yet to man onely it is giuen to turne his tongue from one side of his mouth to the other thereby to forme an intelligible voyce to dispose and make known his thoughts to others Now not onely is this care taken of our bodies but much more of our inward spirits For where or when did any other creature euer thinke or consider that God was the Creator of the very best and greatest thinges Or what kinde else onely man excepted dyd euer or can giue honor to God or keep himselfe from cold heate famine thirst other inconueniences Or shun diuersitie of diseases Or by exercise gather strength ability and learning or retain longer and more faithfully what-soeuer is to be vnderstood Seemes it not then to thee that man onely is as a God amongst all other creatures more excellent and out-going them both in body and minde Vndoubtedly if man had had the body of an Oxe hee coulde not haue doone what soeuer he would such as haue hands without any other part of inward spirit haue somwhat to bee reckoned of much more then they that haue no hands at all But thou that hast handes and vnderstanding canst thou think that God hath not care and respect of thee Doost thou not think that the most auncient and wisest Citties are those that most dilligently carefully doe honour the Gods Learne learne my friend that thy soule gouerns thy body likewise that the good spirit which containeth all thinges directeth all thinges at his good pleasure Thinkest thou that thine owne eye can see many thinges farre off that Gods eye doth not discerne them altogether Or that thy minde may conceite at one instant what is doone in Athens Scicilie Egypt or elsewhere and the Diuine Spirit or minde dooth not know all things directly together Yes hold and beleeue it for most certaine that God sees heares regards and hath care of thee me all thinges else whatsoeuer together FINIS A Directorie for the Readers more easie and speedie apprehension of the speciall matters handled in this Treatise WHat benefit a man gaines by the knowledge of himselfe page 2. What the Soule is page 3 Of the vertues and powers in the soule page 4 Of nourishment and the manner of the bodies nourishment page 5 6. Of Choller Mellancholie phlegme page 8 Of the blood and how it is receiued page 9 Of three kindes of digestion to perfect nourishment page 11 That the inconvenience of the first digestion is not holpen by the other page 14 Some mens oppinion concerning the Soule 16 The hurt of intemperancie page 17 Sixe things not naturally in vs. page 18 The benefit of labour to the body page 19 The hurt of immoderat exercise to the body 21 Of sleepe how it benefits the body and helpes the powers of the soule page 22 24 How heat blood do work for the hart 24. Of dreames in sleepe their kindes causes examples page 31 32 33 34 c. Of the increase of nourishment when nature receiueth most substaunce to her selfe 38 39 How naturall heat groweth or decaieth in vs 41 Of death naturall and vnnaturall page 43 Of generation how the fruite is formed 44 Of the offices veines and arteries of the membrane page 46 47 How the nauill is made and in what time 48 Of the places for the liuer hart and braine 50 How the liuer is formed and what it is 50 How the bowels are fastened to the back 51 How Diaphragma is formed page 52 Of the back bones and forming of the hart 53 Of the harts nourishment page 54 That the hart is the beginner of vitall heat 55 How the lungs and lites are formed and consequently the bodies height page 57 Of the forming of the braine and skull of the head page 57 58 Of the marrow in the chine bone of the backe page 60 How the fruite is nourished in the wombe and the bloods deuision into 3. parts 60 61 62 How the power Vegetatiue nourisheth the body and
of his feeding became full of the Dropsie Salomon saith that more perish by the intemperance of the mouth then by the sword Hipocrates numbers sixe things which hee calls not naturall in vs because they are no parts at all or members of the body yet necessarie notwithstanding to maintain life which are ayre eating drinking sleep and watchfulnes motion rest euacuation of superfluities and the affections of the hart Hee giues a rule whereby to know those things profitable for the bodie as also the manner order howe to vse them First saith hee labour and moderate exercise of the body meat drink sleep all these things are to bee vsed in a meane The benefite of the first is that by moderate labor naturall heat is excited and mooued superfluities are consumed expelled which is a profitable thing before new viands be receiued For euen as hot water by the fires side becomes coole when cold water is mingled therewith so is digestion hindered when the stomacke is charged vvith fresh receite of foode not staying till the former haue taken his due course Thys ought wee especially to auoyde according to the rule which sayth that the more vve nourish an impure bodie the more we do offend dangerously hurt it Those labours exercises which do cause great agitation of the armes stomacke are most agreeable for health but care must bee had of ouer great stirring as well of the bodie as of the minde immediatly after refection is receiued for then we should rest or keep ourselues from immoderate moouing because in that case the stomacke beeing too much stirred it cannot intirely and fully make his digestion For the little doore beneath in the stomacke by thys ouer-hastie stirring is opened therethrogh escapeth some matter vndigested which fault as already vvee haue said cannot afterwarde againe repaire it selfe The qualities measure or quantities the kindes or sorts of food the time and the place for taking them the cōplexions both of them and those that receiue them ought also to be diligently cōsidered weighed but them we doe referre to the Phisitions who haue therin prescribed very learned rules Sleepe is necessarie for the preseruation of health and then it best agreeth with the bodie when the vapours and fumes both sweet and profitable of nourishment beeing in the stomack doe raise vp thēselues to the braine slyding sweetly thorowe the ventricles of the braine thickning and mingling them-selues vvith the braines naturall coldnes for in discending they woulde hinder the course of the motiue and sensitiue spirits and stop the conduits of vnderstanding and those nerues vsuallie seruing for motion Nor doe I without iust cause terme these vapours to be sweet for if they bee at any time too clammie sharp dul or slow they doe then wounde the braine and engender Apoplexies This rest serues to recreate the powers of the soule it moystens the braine to beget new spirits and labours for perfecting the offices of the ventricle liuer all which thinges at full it performeth because the hart therby reuocates drawes his heat to him For those mēbers which are farre off from the hart do wexe cold by sleeping as we may note in the hands head and feete wherefore it behoueth to couer those parts better in the time of rest sleeping then whē we are awake busied and labouring This reuocation of heate and blood for the hart works it selfe thus the vapors being made cold by the braine in discending doe meete warme fumes cōming from the hart wherevpon those vapours are chased to the exteriour parts and so the heate of the hart more amply is augmented wherof the hart by the arteries like to a King willing to assist furnish thorowly the indigences wants of the liuer and the stomack makes his prouision and store of blood heate to help thē with supply in perfecting their concoctions and offices of nature And assuredlie heerein we haue a liuelie example of the well guiding gouerning managing of a cōmonwealth for the hart as Prince and King enricheth furnisheth him self in the time of peace and rest commonlie called sleep to the end he may in needful time likewise distribute to the liuer and stomacke such spirits as are sufficient for their working which spirits do helpe further and fortefie the naturall heate Truely the first and chiefest office of a Prince or Gouernour of any Country is or ought to bee that his Subiects may liue in quiet without vexation or trouble of incursions and thefts of enemies The second office is that he take order they haue victuals and prouision for their nourishment and maintenaunce And the third is that they should bee instructed in Religion honest actions other necessary Artes for maintenaunce of humaine societie Sleepe then is most necessarie and serueth for euery one of these vertues in the soul as in the office vegetatiue or nourishing because it perfects digestion and there is nothing more certaine then that vncurable crudities doe come thorow lacke of rest sleepe For not onely by ouer-long watching the food receiued cannot perfectly concoct it self but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne as well through the charge weight of the foode as also that the nerues are made weake by the feeblenes of the braine whence they proceede and this debilitie is only caused by want of rest It serues also in the power appetente for the hart attracts his heate and engenders great aboundance of spirits which are alwaies the cleerer the more the bloode is neate and purified It profits likewise the power principal which is the vertue Intellectiue for hee orders his actions by meanes of the spirits in the braine which touch mooue the nerues as well sensitiue as motiue Adde wee heereto that in sleepe the substance of the braine is refreshed and moistened which braine by too great drynes looseth his complexion the substaunce of the nerues cannot then wel performe their offices iustly agreeing with the strings of a musicall instrument which if they be too dry or too moist too slack or too much extēded they can yield no sounde of good accordance This place admonisheth vs to speake of dreames and fantasies which happen in the time of sleepe and are nothing else but meere imaginations that present themselues vvhen the spirits which are the instruments of our cogitations leaue their orderly course confusedly and irregulerly moue themselues in the braine There are diuers sorts of dreames some being called common vulgare because that the causes are euident as when in our sleepe the images and shapes of things which the day before haue exercised and frequented our cogitations doe make a tender and offer of thēselues as Iudges do often reuolue on theyr law-cases Scholastical Diuines on theyr relations vrgent examinations Carters cal on theyr
sence of Smelling is that wherby we distinguish sents and odours The organe of this sence is two little spungie teates and full of spirits which are seated beneath the forehead aboue the cōduit of the nostrils whence the substaunce of the braine conuerts to a little neruie skin but yet exceeding soft and verie tender by the closing pressure whereof all sents smells are apprehended Nor are the two nostrills the proper sence but onely doe serue to conuey the odour into this organe as is verie easie to be noated for we perceiue not at al anie odours or smels but only attract the ayre by the said nosthrils to the organe seated neere the braine to the end such gracious smells might recreate cherrish the braine Odour or sent is a certaine qualitie in a subtile and inuisible fume issuing frō commixed bodies wherewith the ayrie humiditie is mingled in an earthly nature abounding eyther more or lesse and is like a thing burnt or much dried as wee may gather by the wood of Iuniper Rosemarie others wheron it is said that the humour or moisture gouernes in the sauour the drinesse in the odour Thinges burnt that are moist in a mediocritie doe sauour well but such as are altogether dry haue no odour at all because in them both cold and drinesse are the reasons that they haue no sent And albeit that some colde things are odoriferous as bee Roses Violets Neuerthelesse by their odor they doe heate and vvarme sweetly This is the reason why in the East partes things of strong sauour doe most encrease because the coūtry is hot and likewise things exceedingly sweete haue the lesse sauour by reason they are fullest of humiditie Contrariwise those thinges which bee lesse strong yet burning are of the better sauour as Rosemary is good in odoure but very bitter in the taste The generall differences of odours are those that bee good odours which comes frō the sweetest parts and best digested hauing an ayrie nature and is a pleasing recreation to the braine And likewise bad odours which are those that be called stincking being a qualitie comming from the corrupt and putrified parts which is a poyson and hurt to the braine There be other differences of sent taken of sauours as is a burning and strong odour such as the sent of Garlick or Onions the sower sauour drawne from sharpnesse as the sent of vineger The meane vvhereby vvee discerne and iudge of these odours is the ayre for Fishes do sauour a smel or odour in the water as we beholde them to be sooner taken by the sent of some one baite then of another It is a thing very necessary to life as wel for recreating and delighting the braine by the receiuing and perception of kindliest best pleasing sauour◠as also for freeing and ridding by the nosthrils the superfluities of the braine The sence of Tasting is that whereby we discerne and rellish sauours the organe of this sence is a neruous skinne spred ouer the fleshe of the tongue which fleshe is full of pores slacke slow and spungy The selfe same skin is extended to the pallate and hath his originall of those nerues which discende by the pallate to the roote of the tongue giues the tongue his power to taste to discerne the foure chiefest qualities Now because the sayd flesh is full of spirit and humour the more easily is therin impressed the sauour of things The meanes of thys powers vse in his actions is the saide loose or slack flesh the spettle or moisture which is aboue it and therefore we see that such as haue an Ague find al things bitter for their spettle is bilious or hot as much to say as mingled with the chollerick humour The obiect of thys sence is sauour which is a certaine qualitie in the thing hauing more humiditie then drines vvhich is digested by the heat naturall There be many sorts of sauors which make very much for our further knowledge because they shewe and teach the diuers temperature and complexion of things and for whom they are meetest vvhich is a matter well worth the regarding and vnderstanding as wel for our ciuill regiment in dyet as for the remedie of diseases for as Galen saith it is necessary that our nouriture shoulde be sweet or prepared mingled with things that are pleasing and sweet The sauour that is sweet as of honnie or of sweet wine doth delight the tongue because such a sauour is ayrie agreeing with our fleshe and bloode proper also to nourishment temperate both in heate and drought for as is already sayd it is needfull that the nourishment be sweet or at least tempered with sweetnes because sweet viands drinks doe mollifie and fill the parts which are dry vacant But notwithstanding such things as are exceeding sweet as Suger and honie doe abounde in their ayrie heate and very easilie enflame and conuert into choller therefore such as vse Suger and honie too often or aboundantly it ingenders in thē strong choler putrifactions also onely by the abounding of humours The sauour which is neerest to this before named is the fat and marrovvie which is not so hott as the former such is the sauour of butter oyle and flesh A meane in vsage of thē is good for thinges which are ouer fattie do hurt much because they will floate vpō the stomacke offend and hinder digestion and also doe engender oppilations These two sauors are most agreeable to nature and delight the tast of a healthfull person For euen as the hand glads it selfe at the entrance into luke-warme water beeing made temperate in his heate so the taste delights it selfe in thinges sweet and fatty because they are indeed temperately hotte like vnto the blood and flesh also doe procure delectation in that they agree in temperature with nature The sauour which wee call bitter is properly contrarie to the sweete and is a sauour that frets makes hoarse and bites the tongue is of an earthy nature or complexion which beeing thick also hath naturally in it an excesse of heat in drines as is the taste of wormwood and Aloes and therefore thinges ouer bitter doe neuer nourish The sauour strong and ardent differs frō the bitter for not onely doth it wring byte and teare the tongue but also it burnes and chaps it which penetrates enters by heating and drying extreamely This sauour exceeds the bitter in hotnes and such is the taste of Pepper Ginger Sneesing-woorte Garlick and Onions There is a sauour called sower drawing on sharpnes which in returning backe becommeth cold whereby it flagges weakens the tongue much vvhich sauour is both colde dry neuerthelesse it exceedeth most in coldnes and such is the sauour of Sorrell The sauour of vineger is not altogether so for as it retaines some obscure and weak heat
to her and the aduerse partie by halfes for he conferred the affectiō of the mother indeede with the other parties vvhich was nothing at all vnto the child The organe of Memorie is behinde in the brain which part hath lesse humiditie thē before and is more apt to conserue the images shapes of things A braine too moyst doth easily apprehend thinges but suddenly forgets them againe wheras the braine that is harder apprehends more difficultly but retaineth longer Cold and drinesse of the brain is a very pernicious thing for memorie wherefore it is saide that lubricitie is a plague which spends all humour naturall in a man or woman and most certaine is it that age then comes when naturall heate natiue humiditie do most decline The power appetente is that wherby we pursue or flie those thinges which present themselues before vs This power is called sensitiue appetite vvhereby all our affections do pursue what we haue apprehended by the exteriour sence There is one kind of appetence or desiring which begets it selfe by touching and is one while tearmed griefe another while delectation the other is made without touching so ensues cogitation or moouing of the hart whereby wee followe vvhat is offered and which cogitation be it true or false shewes what is most conuenient for nature or makes vs shun the things that are not conuenable so that naturally wee may perceiue it cannot bee otherwise but that the thing presented to the eye must bee from it a sufficient distaunce or else it is not seene neyther can the Nerues doe theyr delighting functions but in touching those thinges agreeing with nature vvhereas contrariwise those things which are disagreeable breaking and hurting the parts must needes bee yrkesome to them and very painfull True it is that the motiue power may be restrained by the will for if wee please vvee may shut our eyes and thē vve can behold nothing at all but vvhile the eye is open and at libertie distant frō his obiect by a sufficient space it cannot but receiue the image thereof therefore such as haue saide that griefes are oppinions which come and goe according to imagination haue spoken against manifest and vniuersall experience There be foure principall affections to wit ioy feare hope and hate whereunto are reduced loue greefe enuie iealosie and others And surely it is a meruailous thing that so soone as a man hath knowledge of a thing pleasing or offensiue the hart moues it selfe and likewise the spirits and humors of the bodie As in anger the hart as rising to reuendge himselfe labours and beates then the spirits beeing chafed doe heat the blood and the actions of the members are troubled by the suddaine moouing of the spirits and confusion of the blood but especially in rage or anger the braine is hurt by the bloode and the spirits inflamed or ouer-heated doe mount thether by fiering the nerues and substaunce of the braine vvhich causeth a shaking or trembling in the heade by vehement and suddaine mouing as also a present fiering of the eyes all the face becommeth as burning therefore by ouer vehement anger are frenzies ingendered oftentimes Apoplexies Homer saith that anger is sweeter thē milk as meaning that a man takes great pleasure whē he may reuendge himself as he that loues ardently is buried as it were in ioy when hee hath the iouissaunce of the thing by him beloued Feare is a moouing of the hart or affection vvhereby the hart shuttes vp it selfe as flying and shunning euill to happen and this affection agrees with greefe for albeit the harme or euil is not yet present neuerthelesse it is woūded therby as if it were instant In like maner in griefe or sadnes the hart as beeing pressed downe close shut is weakened by drying languishing for not hauing the libertie of the spirits wherefore if it continue long in this estate it prepares the death of the body because the spirits by their long pining and consumption can giue no further help or succour to it beholde vvhat great hurt ensues by greefe and sadnes Loue is a mouing of the hart whereby wee desire some thing be it truly good or but in apparance only In this mouing the hart doth as it were leap flie striuing to attract that thing vnto it onelie to enioy it Hope dooth best of all agree vvith this affection but yet she is more vehement Hate is a kind of cōstant permanent anger and anger hate are contrary to loue Shame is a motion whereby a man despiseth and growes agreeued at himselfe for som faulte or turpitude by him committed Mercie is a greefe which a man takes for the paines miseries or aduersities of another Enuie is a sorrowe of one man at the good cōmoditie or aduancement of another Iealosie is a mouing mingled with loue and anger to wit vvhen a man loues some thing and growes displeased against such as doe harme dishonor or ill to the thing he loueth as the prophet Helias louing the honor proper to God grewe offended at the misbelieuers So should a king or gouernour of a coūtry bee inflamed with the loue of iustice the profit honour and aduantage of honest people contrariwise hee ought to despise the wicked vngracious seditious and disturbers of peace loyalty and publique truth There is another affection which hath no name neither in Latine nor French it is cōtrary to iealosie that is when one desires the losse and ouerthrow of the good and the exaltation of hypocrites lyers and seditious persons such as were Nero Tymon it may be others of like qualitie now in these times Ioy is a moouing wherby the hart dilates it selfe sweetly takes pleasure at present good it disposeth it selfe in hope to receiue a future good Some of these affections are good and agreeable to GOD as are honest loue of thy neighbour of thy children thy wife and thy country iealosie of the honour and glorie of God desire for the aduauncement of vertuous people feare of the anger and iudgements of God hatred of Tyrants seditious dissolute disturbers of publique peace hope and cōfidence in God in all afflictions whatsoeuer beeing assured that he sees vs and that he will still haue compassion on vs. The other are vicious as enuie hate and those beside vvhich trouble the peace of humaine communication and are the paines or penalties of the first fault dispersed ouer all mankinde the meane or moderation of them is very necessary for the cōseruation of humaine societie beeing the onely butte aime of morall phylosophie and of all ciuill lawes in generall And certainly neyther can this societie or religiō be maintained except we refraine frō auarice hate and other such like vicious affections which horriblie doe deforme nature in this part it remaines then to support thys part with all
conceiuing thinges fore-sees the commodities and disprofit of al enterprises whatsoeuer exciting or restraining and accordingly moderates the affections of the hart and this manner will hold out very well if daily our affections be managed by sound iudgement But because in thys case nature being disrancked and made vnrulie by the first offence cast generallie on all the affections are not moderated by iudgement deliberation or honest councell the will as mistresse of the affections forbids the motiue power that shee transport not the members to perpetrate vnreasonable or pernicious things As a man hauing a Feuer affects to drinke inordinately but yet the will checks the hande that it shall not approche to the cup or glasse Thus see we two direct formes of gouernment the one to hold back the rebellious insulters in theyr office and the other by sweet exhortations and reasons drawne from the rule of vnderstanding to guide the obedient and sway their actions to publique profit and honour Concerning the offices we owe by dutie to our parents we haue a most cleere example in nature as we may easily see in the young Storkes who whē they attaine to strength and age doe nourish assist their fathers mothers The following commaundements forbid to doe iniury or harme to the bodies of one an other Man is created to be sociable communicatiue as is shewē vs by our procreation carefull nourishment and dilligent regard of our propagation but the principall ende of this societie is for our ioynt instruction and erudition together in the lawe of God and al laudible actions whatsoeuer And because improuident and ill aduised men haue neede of directours therefore to the end our cōmunitie might continue sound intire the obstinate stifnecked are to be exempted for that cause were paines and corrections by lawes instituted Againe in this vnbrideled communication and nature the auarice and greedines of the wicked negligent and slothful is so great as they will not permit any one to liue in equalitie or proportion and therefore the deuision of possessions was thought necessarie for if all shoulde bee common then the idle negligent and carelesse wretches woulde in short while deuoure all the riches of the industrious and dilligent for this cause therefore was cōmitting of theft forbidden Notwithstanding because that men should haue dealings one with another it behooued that the communication of theyr goods and labors should be made by certaine measure reasons for an vnequall communication that is to say when the price or recompence shal be ouer-exceeding or else of too light or little value such entercourse among men cannot be long maintained heereupon ensued iustice which renders to euery one his rightfull proportion in dealing contracting thus one with another More-ouer our accords contracts transactions cōfederations appointments made by voluntarie agreements are to be kept for without truth fidelitie loyaltie of promise in our contracts humaine conuersation can neuer be cōtinued Marke then howe nature desires conseruation of her selfe In eating and drinking temperance must be obserued for intēperaunce corrupts nature and inordinate lubricitie spoyles the sanctified combination of marriage troubles titles of succession wardshippes cases of dowrie al pollitique order all which are indeede most pernitious woundes to pollitique and discreete societie Thus see we the law to agree with nature which first of all established Religion afterward constituted Magistrates thē they deuised to ordaine lawes for defence of such as were oppressed either in goods or bodie cōmaunding honor to be giuen to men of worth and desert and they to be committed to al politique functions by certaine formes and lawes So grew establishing of mariages and perfect discerning of possessions as also iust orders and degrees of correction for all loose wantons ouer-daring resisters and wilful cōtemners of the lawes Assuredly the principall and chiefest causes of these lawes are euen thēselues the voice and sentence of nature restored reformed that is to say the actions of the light of vnderstanding ordered by the very purest and sincerest braines illumined and renued by the grace of God doe declare in what estate this life is guided and gouerned and the prescriptions in the Decalogue apointed which expresse to the very life the forme of liuing according to the integritie of nature Nowe to returne to the poynt of the harts moouing there are two sorts of moouing one is called the pulse whē the spirits engendred at the hart moue the same by meanes of the organes thereto deputed by nature and likewise when by dilatation or cōtraction of his ventricles the arteries driuen forward by the subtile spirits within them doe conuay administer heate thorow all the body Novve albeit these thinges are very admirable yet notwithstanding the affections which are the mouers of the hart as we haue heeretofore saide are worthy of farre greater and much more admiration The hart dilated or shut vp mooueth also by diuersitie of humours as in anger it is mooued by the chollerick humour in ioy it is mooued by the verie sweetest blood and sends the same as witnesse to the exteriour parts In feare it calls it selfe backward in griefe it is trobled with the humour of mellanchollie Doubtlesse in these motions of diuers humours are fumes and risings vp of diuers cōplexions nor is it anie easie matter to cōprehend the causes of these moouings or the coūsell of God in these their natural functions The efficient causes of these affections are in vs interiourly the hart and exteriourly the things which offer thēselues vnto vs eyther pleasing or offensiue but it is necessarie that knowledge shold preceede affection for as one saith no man euer desired what hee had not first knowledge of Ye haue the very like combination betweene the powers of nature and that the motions of the hart doe iustly answer to the knowledge which a man hath of any thing but there is a difference in the complections or temperatures of the hart the spirits and the bloods present beeing for the hart beeing hotte and dry is the sooner kindled whereon wee see some more suddenly to bee enflamed with anger then others are the moouings of the hart the spirits moueth the blood not euer-more after one kinde but diuersly and according to the diuersitie of the affections Therefore in griefe or sadnesse the hart being shruncke vp and crowded together the blood runnes to him as willing to helpe him and this is the reason why men or vvomen being sad agreeued or fearefull are pale meager and ill complexioned or colloured In ioy or anger the hart dilates it selfe and sends his bloode to the parts exteriour therefore because in anger the hart is enflamed it mooueth redd choller which spreading it selfe ouerprodigally abroad infecteth all the rest of the blood And if it continue long in that heat it