receiue and to embrace it Wherupon ariseth a desire of coniunction to knit the same thing to it selfe and this loue is called Cupiditie Lusting or Coueting But because this affection is so out of square in this our corrupt nature these names are commonly taken more in the euill then in the good part Nowe this affection of desire or coueting hath respect either to that good which we enioy alreadie or which we haue yet in hope onely and in expectation If it be already present this cupiditie breedeth a desire to retaine and keepe it still if it be yet in expectation it bringeth forth a desire and longing to enioy it And in this sort we loue all those things which we esteeme and take to bee profitable for vs either for the soule or for the body or for the external goods For this cause many loue God because they know that it is he who giueth good things vnto men But this is not that true loue wherwith we must loue him For although they are very wicked and too vnthankfull which loue him not at leastwise with such a loue and for that cause yet if we goe no further we loue our selues more then wee doe him in this kind of loue seeing the chiefe cause for which we loue him is not in respect of himselfe but of vs. For we loue him by reason of that good which we receiue from him But true loue is that which causeth vs to loue a thing because it is good in it selfe and not in respect of any profite that may come vnto vs thereby With this loue we ought to loue God and our neighbours and friendes and of this loue wee haue a very cleare and manifest image in the loue of Fathers and mothers towards their children For they loue them not because they haue respect to some good which they may receiue of them but because they are their children For although they receiue nothing but trouble by them from the time of their childehood and expences rather then profit yet that letteth them not from louing them tenderly and with great affection Nowe if by this loue grounded vpon such a cause we iudge the like of the loue of God towards vs seeing it is hee that hath imprinted the same in the heartes of parents towards their children as an image of his loue towards vs we conclude well For seeing he is the fountaine of all true and perfect loue all other loues are but as it were little riuers which flowe from this liuely spring But there is none so expresse an image thereof in all the creatures as in the loue of fathers and mothers towards their children For doeth God loue vs in respect of any profite which hee looketh for at our hands Hereof it is that he setteth forth himselfe vnto vs as a Father to the end we may the better know that he loueth vs with a right fatherly loue Therefore also hee will haue vs to call him Father and so to accoūnt of him yea hee will not haue vs to take any other for our Father of whome to depende wholly but him alone And no doubt but we shoulde receiue wonderfull ioy and consolation if we coulde as well feele within vs that loue which this good Father beareth vs as we feele the loue which we beare towardes our children Now when loue is reciprocall and mutuall so that he which is loued doeth also loue for his part the partie that loueth him then is friendship bred of loue wherein there is mutuall beneuolence and goodwil Wherefore as God loueth vs so muust we for our partes loue him seeing this is the chiefe cause why he hath created man according to his image and similitude and hath giuen him a soule that is immortall and endued with vnderstanding and reason to knowe him first and then to loue him Therefore if wee consider by what steppes wee ascend vp to God we shall finde that as by the loue which he first bare vs we descended from the highest to the lowest so likewise we mount vp againe from the lowest vnto the highest by that loue which wee beare him For our soule descendeth from the highest which is God vnto the lowest which is the bodie by the loue of the Creator towards her who by meanes of this descending and coniunction communicateth his blessednesse both with the soule and with the bodie And as she came downe from him so through the knowledge which she hath of God and loue which she beareth him she ascendeth vp again returneth to her first birth Cōcerning those degrees by which we come thither we begin first at materiall and corporal things as the beginning of mans generation and birth teacheth vs then we come to the senses of the bodie by that vse which we haue of them Afterwarde we vse imagination and fantasie and from that we come to reason and iudgement next to contemplation and last of all to loue Heereby we may learne also to know the steppes of descending seeing they are the same but begunne at the contrarie ende Wherefore if iudgement bee gouerned and ouercome by the affections and reason by fantasie the estate of the soule is wholly ouerturned and peruerted as if the bodie beeing minded to walke shoulde set the head vpon the ground and lift the heeles vpwarde So likewise is it if in steede o mounting vp to God by loue we descend in such sort to the creatures that we ascend vp no more to him that wee may bee one with him For loue maketh all things one Therefore if we be vnited with God there must needes be perfect friendshippe betweene him and vs. For as he loueth vs so we loue him and then our selues for loue of him And from the loue of our selues springeth our loue towards our wiues and children as though they were a part of vs as also towardes our like and towards our woorkes For similitude and likenesse is a great cause of loue seeing that when one resembleth vs it is as if wee our selues were another because similitude maketh many things to be as one and the same thing Wherefore seeing God hath created vs to his image and likenesse it cannot bee but that he loueth his image and similitude in vs and vs also in respect of that as if it were himselfe For this cause the more this image is reformed and renewed in vs the more no doubt hee loueth vs and the like also may be said of our loue towards him In like manner beautie hath great vertue to procure loue and that for many causes For first the beautie which appeareth without in any body is as it were a witnesse and testimonie of the beautie in the soule according to that which we haue already spoken of the agreement of the powers affections thereof with the temperature of the bodie For God hath created all things in such manner that he hath commonly ioyned beautie and goodnes together
rehearse manie moe vses if we woulde speake more particularly of this matter whereof wee meane to speake but generally as also of all the rest that concerne the anatomie of the bodie according to that ende which wee propounded to our selues in the entrie of our speeches namely to open a gappe onely to the consideration first of the matter whereof mans bodie is compounded and of the diuersitie thereof then of that forme which God hath giuen vnto it and lastly of the profit and vse of both to the ende wee might dayly learne the better to knowe the great power skill wisedome goodnesse and prouidence of him that hath created and disposed all things in so good order But as touching that which we spake of the pappes and of their substance wee haue yet to consider of two poynts well worthie the noting concerning the place where God hath seated them First they are there placed where they serue to shroude and to defend the noblest and most necessarie partes for life that are in the breast namely the heart and the lungs For they are set before them to countergard and keepe them both from ouer great heate and from excessiue colde and from many other inconueniences And as they serue for the heate of the heart so their owne heate is increased by reason they are so neere the heart whereby the milke that is ingendred in them is the better baked So that wee see that although GOD hath not giuen men pappes for the generation of milke and nourishing of children as women haue neuerthelesse they are not without profite and vse in them as wee haue hearde Whereunto also wee may adde the beautifying of that part of the bodie where they are placed especially in women Againe could they possibly be set in any place that were more fit and more easie both for Mothers and Nurses and for the children to whome they giue sucke and nourishment For if the mother bee disposed to giue her childe sucke shee hath this commoditie to sitte downe if she will to holde it in her bosome and vpon her knees and likewise to imbrace it in her armes whether she sit lye downe or stande also shee may carie it vp and downe whither shee please euen whilest shee giueth it sucke and feedeth it This commoditie is not graunted to the females of beastes when they giue sucke and nourish their little ones with their teates Wherein wee haue to marke one notable difference which GOD hath put betweene men and beastes For beastes haue no other care of their yong ones but onely to nourish their bodies with foode vntill they bee able to feede and gouerne themselues afterward both syre and damme and little ones forget one another taking no more knowledge eche of other nor louing one another more then other beastes of their kinde But amongst men both the father and the mother are caried with an affection towardes their little children which is the cause why they forget them not as beastes doe And as they loue their children so are they loued of them insomuch that there is a mutuall loue proceeding from that naturall affection which they beare one towardes another On the other side this loue causeth parents to let their children haue instruction that they may bee wise and vertuous And therefore it is not without good cause that womens pappes are placed in the breast namely to the ende they shoulde bee vnto them as signes and testimonies of the affection of the heart and of that loue which they ought to beare towardes their children whereof they ought to make them partakers aswell as of the milke of their breastes and as if they gaue vnto them their heart as they giue them their blood turned into milke Likewise children are by the selfe-same meanes to bee admonished of that mutuall affection and loue which they ought to carie towards their mothers as if they had sucked it out of their breasts and from their heart together with their milke that they may returne the like vnto them againe Wherefore mothers and children haue a wise mistres in nature and in the prouidence of God that appeareth therein if they knew how to followe it well Againe for this cause mothers ought to take greater delight in nourishing their owne children then in committing them to the handes of strangers and hyred Nurses For out of doubt the mutuall affection and loue of eche to other woulde greatly increase thereby Nowe hauing spoken of the place which God hath assigned to the pappes let vs consider his prouidence in their forme which is such that fayrer and more fitte for that office of theirs coulde not bee deuised For wee see howe they hang there in the breast of the mother and Nurse as it were two bottles hauing nipples and holes made fit for the infants mouth that hee might take holde of them and drawe and sucke the milke that is within the dugges which are filled presently after the child is borne so that hee is no sooner come into the worlde but hee hath such foode and nourishment readie drest as is meete for him For albeit the infant bringeth his teeth with him from his mothers wombe yet because they are hidde within the gummes and are not yet come foorth hee must haue such meate as needeth no chewing but may bee sucked which GOD hath prouided for him Wherein wee haue a woonderfull testimonie of the care hee hath ouer vs and what kinde of Father and cherisher hee is For this cause Dauid had good reason to say Out of the mouth of babes and suckelings hast thou ordeyned strength because of thine enemies For if one consider the prouidence of God which dayly sheweth it selfe ouer children onely there is no Atheist Epicure or other enemie of God so great which shall not bee confounded conuinced and constrayned will hee nill hee to giue glorie to GOD. For before children can speake euen from their mothers breastes they shewe foorth and preache the prouidence of God in prouiding milke for them But wee shall finde it a matter of greater admiration if wee consider not onely in what manner they are nourished presently after their birth but also howe they are nourished in their mothers wombe For there they are not sustayned by the mouth nor with milke as they are after their byrth but with their mothers owne blood receiued by the Nauill which is in the middest of the bodie But God hath made such an agreement betweene the wombe in which the little childe is nourished in his mothers belly and betwixt her breasts that that blood wherewith the Infant was feede before it was borne presently after the birth ascendeth into her pappes in which by reason of the aboade it maketh there it becommeth white and is so well heated and prepared that it hath as conuenient and pleasant a taste as can be put into the infants mouth And as for the substance of the milke there cannot be any
that nothing is so secrete in nature which they knowe not and whereof they are not able to shewe the causes and reasons But experience sheweth vnto vs daily how farre short they are of that which they thinke and in what ignorance the best learned are wrapped at this day For how many things are daily manifested vnto them which the greatest searchers of nature that euer haue beene were ignorant of vnto whome notwithstanding they that nowe liue are but disciples And how many things doe continually come to passe into which the chiefest sharpest sighted and most expert haue no sight at all or very small And among them that suppose they haue good knowledge howe are they deceiued oftentimes Howe many are doubtfull in many thinges whereof they haue but small coniectures whereupon they gesse at all aduenture and as they imagine We may easily iudge hereof by this that continually one reprehendeth correcteth another and that the later writers condemne sundry things in the former But not to seeke afarre off for examples we may see them daily in the science of the Anatomie of mens bodies For there was neuer yet Physicion or Anatomist either olde or newe that attayned to perfect knowledge and coulde render a reason of euerie thing that is but in one bodie notwithstanding that they are continually conuersant in that matter Therefore to leaue vnto God that secrete which is hidden from our vnderstanding let vs consider of that which wee may knowe touching the forme of a childe in the wombe If wee looke narrowely into that order that nature followeth in the framing of man who is the little worlde wee shall finde it like to that which the Authour of nature obserued in the creation of the worlde which Moses calleth the generations of the heauens and of the earth For in the beginning the earth was without forme and voyd and couered with a great gulph of waters so that the earth and waters and matter of all the elements and of all creatures created afterwardes were mingled and confounded together in this great heape Vnto this the Almightie afterwards added a forme and created so manie goodly creatures and of so diuers natures and kindes as are to bee seene in the whole worlde which hee hath adorned with them and endued with so great beautie that it hath receiued the name of that which is as much as Ornament or Order of things well disposed After the same manner doeth nature or rather God by nature woorke in the creation and generation of men For the seede of which they are formed and which is the matter prepared disposed and tempered by the same prouidence of God for the worke he hath in hand receiueth not fashion presently vpon the conception but remaineth for a time without any figure or lineaments or proportion and shewe of a humane body or of any member thereof The naturall Philosophers and Physicions who haue searched most carefully into this woorke and haue had greatest experience they say that there are certaine membranes and skinnes that are wrapped round about the infant in the wombe which some commonly call the Matrix others call the Mother and that within these skinnes which are three in number as some Anatomistes say others but two as it were within certaine bandes the fruite is preserued vntill the birth Wherein wee are to acknowledge the prouidence of GOD who hath so disposed of nature that euen from our mothers wombe shee is in steade of a mother to vs folding vs vp within bandes before shee that hath conceiued vs can perfourme the same But let vs proceede on with our matter so farre foorth as wee haue learned of the fashion of the childe in the discourse of Philosophers and Physicions They say then that after the wombe hath receaued the seedes ioyned together of both which the childe is to bee framed it commeth to passe that the heate of the Matrix warmeth all this matter as it were in a litle fornace and so rayseth a skinne ouer it which beeing as it were rosted by little and little waxeth crustie and harde rounde about the seede This causeth the whole matter to resemble an egge by reason that this skinne compasseth about the seede which boyleth inwardly through the abundance of naturall spirites that are within it This is that skinne which is commonly called the Secundine or After-burthen beeing ioyned on euerie side to the wombe by reason of a great number of Orifices veynes and arteries reaching thereunto to the ende that by them the blood spirites and nourishment shoulde bee conuayed to the infant For as the whole wombe imbraceth the seede so likewise it heateth and nourisheth the same Therefore this skinne that serueth in steade of little bandes hath two vses the first is to take fast holde of the wombe the other to serue for the nourishment of the burthen and of the childe For this cause there are two veynes and two arteries in it besides a passage in the middest which are as it were the rootes of the burthen and make the Nauill This woorke with other circumstances belonging thereunto which wee omitte for breuitie sake is brought to passe the first sixe dayes of the conception After this skinne they that make three speake of a seconde skinne that is in the middest which they saye was created to receiue the vrine of the childe which in the former monethes is voyded by the Nauill and in the latter moneths by the ordinarie passage This voyding place is ordayned to this ende that the vrine might not frette and rent in sunder the tender skinne of the infant who is therefore couered with a thirde skinne next to the other and that is very tender So that the vrine toucheth not the infant but is voyded by the middle way as I haue alreadie declared Thus you see the beginning of the conception before the burthen bee wholly formed like to an infant Whereunto that saying of the Prophet hath relation Thine eyes sayeth hee did see mee when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Then hee compareth the secrete partes seruing for generation especially the bellie and wombe of the woman vnto the earth and to an obscure secrete and hidde place euen to deepe and darke caues in the ground For as the earth hauing receiued the seede in which is the vigour keepeth cherisheth increaseth the same euen so fareth it with the wombe and with the mother On the other side as these parts are lowest in regard of the trunke of the body and of all the receptacles and vessels thereof so are they very secret and hidden and as it were in the midst and center of the body if the whole be considered together namely the trunke with both endes thereof For this cause the worke that is there wrought by God is so much the more marueilous because euen in
that obscure place it receiueth the goodliest and most perfect forme that can be imagined And who will not bee abashed to consider that out of that slymie seede of man there shoulde come bones sinewes flesh skinne and such like things so diuers one from another But yet it is a farre greater marueile to see all this great diuersitie of matter to bee framed in so many sundrie members and of so many sundry formes and that with such excellent beautie so profitable and so fitte for those offices that are assigned vnto them as wee haue learned in our former discourses Nowe as God did not create all creatures in one day although he coulde well haue done it if it had so pleased him so doeth he in the generation of men For albeeit that the members are fashioned all at once so that not one of them is framed before another neuerthelesse because there is great varietie betwixt them both in respect of their dignitie and of their strength nature their mother doeth not set them forwarde all alike For in displaying her power generally towards all the partes of the bodie it commeth to passe that her worke and the figure giuen vnto it appeareth sooner or later in some members more then in others Hereof it is that the greatest and chiefest members appeare naturally before the rest albeit they are not the first that are fashioned So likewise all the members are not beautified and made perfect at the same time but some after others according as they haue heate and nourishment Nature therefore obserueth this order that the worthiest partes and such as haue in them the beginning of motion shew themselues first and then those members that are profitable and seruiceable to the former and are created for their cause And according to this order the highest partes are seene sooner then the lowest and those within before them without and they that receiue their substance from the seed before those that haue it from blood These also amongest them that are most excellent are first notwithstanding many times they haue their accomplishment and perfection after the other as it appeareth in the Nauill For although the heart liuer and braine beeing the chiefest partes of the bodie haue their beginning before that yet is it the first amongest them all that appeareth perfect Nowe then after the Nauil with his pipe or passage is formed and fashioned within the first sixe dayes the blood and spirite are next drawen by those veines and arteries whereof we spake euen now to be sent to the seede and mingled therewith that the principall members might be figured as the liuer the heart and the braine which begin first like to little bladders and so consequently the rest which are fashioned by litle and litle according as they receiue nourishment For the veines whereby the burthen is nourished may well be likened to small rootes whereby plants are cherished as also the burden it selfe may bee compared vnto plants in this point as we haue alreadie learned So that the seed receiuing this forme alreadie spoken of in the first sixe dayes during which time it is called by no other name then seede nine dayes after that the blood is drawne thither of which the liuer and the heart receiue their forme so that after twelue dayes added to the former a man may discerne the lineaments and proportion of these two members and also of the braine albeit they are not then altogether fashioned At this time the burthen is called Faetus of the Latines and Embryon of the Greekes which is as much in our language as Sprouting or Budding Next after this within the space of other eighteene daies all the other members are fashioned and distinguished So that about fiue and fourty dayes after the conception the members receiue their perfect fashion and then doeth the burthen beginne to liue not onely as plants liue but also as other liuing creatures For it hath sense feeling about the sixe and thirtieth day and from that time forward it is called an infant But as yet it is voyde of motion For by and by after it is formed it is very tender vntill that by vertue of the heate it waxeth more dry and firme which is by reason that the moysture wherby it is made so soft and tender consumeth away by litle and litle so that the nayles beginne to take roote at the fingers endes and the haires in the head Now after the childe is come to the thirde moneth if it bee a male or to the fourth if it bee a female it beginneth to stirre it selfe according to the testimonie of Hippocrates because then his bones are more firme and somewhat harder But this is not alwaies alike in all women with childe For there are some that alwayes feele it stirre about the two and fourtieth day others neuer feele the same vntill the middest of the time from the conception to the birth Yea in the same woman the same time and order is not alwayes obserued For according to the strength and good complexion of the child and the nature and disposition of the mother these things change and not onely because of the sexe Neuerthelesse it is most ordinary and vsuall for male children to moue within three moneths or thereabouts as likewise to bee borne at the ninth moneth whereas females are commonly somewhat slower both in stirring and also at their birth the reason whereof is this because male children are naturally a great deale more hote then females Galen attributeth the cause of the generation of sonnes to the strength and heate of the seede and saieth that they are caried on the right side of the wombe as the daughters on the left which is the colder side as being farthest remooued from the liuer He yeldeth also this reason why some children are more like the father and some the mother because of the greater strength of seede which they haue either from the one or from the other And when it commeth to passe that the wombe receiueth seede at two sundry passages which it hath then are twinnes engendred either at one conception or at twaine so that the later bee not long after the former according to the opinion of the Philosophers and namely of Aristotle who rehearseth many examples thereof in his seuenth booke of the historie of liuing creatures saying that a whore was deliuered of two children whereof the one was like the father and the other like the adulterer But nowe wee are to consider of the childe-birth which is as wonderfull a woorke of God in nature as any other It belongeth then to thee ACHITOB to ende this dayes worke by a discourse tending to this purpose Of Child-birth and the naturall causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitie represented vnto vs in our mortall birth Chap. 72. ACHITOB. Men are of that nature that they cannot acknowledge what they
and of the waters and cloudes contayned therein and in what perils men are 〈◊〉 why the soule and blood are put one for another of the temperature of the humors necessarie for the health and life of the body of the causes of health and of diseases and of life and death Chap. 65. 368 Of the vses and commodities of the humors ioyned with the blood and what vessels are assigned vnto them in the body and of their nature and offices and first of the cholericke humor and of the spleene then of the flegmaticke humor and of the kidneys and other vessels which it hath to purge by Chap. 66. 373 Of the names whereby the humors of the body are commonly called with the causes wherefore of the comparison betweene the corruption and temperature of the humors of the body and betweene the manners and the affections of the soule of the meanes whereby the humors corrupt and of the feauers and diseases engendred thereby of the sundry naturall temperatures in euery one Chap. 67. 379 Of the diuers temperatures and complexions of men according to the nature of humors that beare most sway in them of the disposition whereunto they are naturally mooued by them eyther to vertues or vices of the means to correct the vices and defects that may be in our naturall inclinations Chap. 68. 383 Of the restauration and reparation of all natures created by the generatiue power and vertue that is in them and namely in man what generation is and what the generatiue power of the soule is what the seede is and how generation proceedeth of strength and of infirmity Chap. 69. 388 Of the powers of the generatiue vertue and of their offices of the principall cause why God gaue to man the power of generation in what sence the reines are taken for the seate of generation how we ought rightly to consider of the generation of man Chap. 70. 393 Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers belly of the time and daies within which a child is perfectly fashioned Chap. 71. 398 Of childbirth and the natural causes thereof of the great prouidence of God appearing therein of the image of our eternall natiuitic represented vnto vs in our mortall birth Chap. 72. The tenth dayes worke 404 WHy God created man naked and with lesse natural defence then he did all other liuing creatures how many wayes he recompenceth this nakednesse of the generall beauty of the whole body of man ioyned with profite and commodity Chap. 73. 409 Whether the life of the body can proceede eyter of the matter or of the composition forme and figure or of the qualities thereof or else of the harmony coniunction and agreement of all these whether any of these or al of them together can be the soule of the length and shortnes of the diuers degrees and ages and of the ende of mans life of death and of the causes both of life and death of the difference that is betweene naturall and supernaturall Philosophy in the consideration of things Chap. 74. 414 Of the causes generally of the length and shortnesse of bodily life of naturall and of violent death in what maner the life of man consisteth in his breath of the principall things required to life and without which it cannot be of the difference betwixt the life of men and the life of beastes of the image of the spirituall death in the corporall of the true comfort which wee ought to haue therein Chap. 75. 420 Of the chiefe consolations which the wisest among the Pagans and Infidels could draw from their humane reason and naturall Philosophy against death of the blaspemies vsed by Atheists and Epicures against God and nature what nature is and who they be that attribute vnto it that which they ought to attribute to God Chap. 76. 426 That there is but one soule in euery seuerall body that one and the some soule hath in it all those vertues and powers whose effects are dayly seene of the seate of the soule in the body and of the principall instrument thereof of the vnion of the body and soule of the diuers degrees of nature and of the excellency that is in it of the fountaines and bounds of all the powers and vertues of the soule Chap. 77. 432 Of the nature and varietie of the animal spirits how they are only instruments of the soule and not the soule it selfe of the nature of those bodies wherin the soule may dwell and worke of the difference that is not onely betweene the soule and the instrumente by which it worketh but also betweene the instruments themselues and their natures and offices and which of them are nearest or farthest off of the degrees that are in the vnion and coniunction of the soule with the body Chap. 78. 438 Of the diuisions of man made in the holy scriptures aswell in respect of the soule as of the body in what significations the names of soule spirit and heart are vsed therein and the causes why of the intier sanctification of man how the soule is taken for the life and for the members and instrumentes of nourishment and for nourishment it selfe Chap. 79. 444 What is meant by a liuing soule what by a sensuall and naturall body and what by a spirituall body how the name of soule is taken for all the desires of the flesh and for all things belonging to this life and not onely for the whole person aliue but also for the person being dead and for a dead 〈…〉 for the spirite sepâ—rate from the body Chap. 80. The Eleuenth dayes worke 490 WHether the soule of man is engendred with the body and of the same substance that the body is of or whether it be created by it selfe and of another substance whether it be needefull for vs to knowe what the soule is and what is the eâ—â—ence thereof or onely to knowe of what qualitie it is with the workes and effects thereof Chap. 81. 495 Whether there be any thing mortall in the soule of man of the distinction betweene the soule and the powers of it of the opinion of Philosophers and what agreement is betweene them touching the soule of brute beasts and the nature and substance of it of their opinion that deriue the soule of man and the soule of beasts from one souâ—taine of them that ascend higher and of their reasoâ—â— Chap. 82. 499 Of the opinion of Galen of Plato and of Aristotle touching the substance and nature of mans soule of the opinion of Occâ—m touching the vegetatiue and sensitue power thereof and of the distinction of soules he maketh in man of the sentence of the Platonists and of Origen touching the creation birth and nature of the soule of the coniunction of the soule with the body and the estate thereof in the same Chap. 83. 503 Of the opinion of the Platonists and some others touching the substance of mens
treatise of these two affections The end of the seuenth dayes worke THE EIGHT dayes worke Of Iealousie and of the kindes thereof howe it may be either a vice or a vertue howe true zeale true iealousie and indignation proceede of loue of their natures and why these affections are giuen to man Chap. 57. ASER The holy Scripture applying it selfe to the capacitie of mans vnderstanding describeth mens affections oftentimes by those testimonies which their outward members affoorde conuincing them of vices rooted in their heart by the carriage of their eies of their eie-liddes of their forehead and of their whole countenance Which is to this ende chiefly that when they know that men may reade one in anothers face as it were in a Booke that which is couered and hidden in the heart they shoulde perswade themselues that God soundeth and seeth more easily the most secret thoughts of their heartes and that they can hide nothing from him Likewise the holy spirite to condescend to our rudenesse and to teach vs to knowe God by our selues not onely by our soule which we see not but also by our body which wee see speaketh often of his high infinite and incomprehensible maiestie as it were of a man attributing vnto him eies eares a nose a mouth armes legges feete hands a heart and bowelles Moreouer albeit this pure simple and eternal essence be in no wise passionated with affections yet the same heauenly word doth not only attribute vnto him wrath reuenge anger iealousie and other affections but doth oftentimes propound him vnto vs as an yrefull man hauing the face behauiour and whole countenance of one greatly stirred vp to wrath reuenge yea euen to great fury Which is done to this end both that by the knowledge which we may haue of the nature of these affections whereunto wee are enclined and of the effectes which they bring foorth and causes from whence they proceede wee shoulde meditate the same things to bee in God when wee offend him and knowe what rewarde wee are to looke for and also to teach vs that right rule of all our affections which wee haue in his diuine goodnesse Nowe if wee remember what hath beene declared vnto vs of the nature of Loue wee heard that true and pure loue was without iealousie and that this affection sprang of the loue of concupiscence and yet it was tolde vs yesterday that Iealousie was placed amongst the kindes of enuy Let vs then see what this affection is properly and whether all iealousie be vicious I vnderstand by Iealousie a feare which a man hath lest an other whome hee woulde not should enioy something This commeth to passe two wayes namely either because wee our selues woulde enioy it alone or else because we would haue some other to whom we wish the same thing to enioy it alone the reason heereof is because we iudge it hurtfull either to our selues or to those whome wee loue if others should enioy it As if the question were of some honour or of some other good which we would haue to our selues alone or for some one whome wee loue and should be greeued that an other enioyeth it and thereupon enuy him either because wee are afraide hee shall enioy it or because hee enioyeth it already heerein appeareth enuy and euill iealousie which bringeth with it great mischiefes For as Saint Iames saieth From whence are warres and contentions among you are they not hence euen of your lustes that fight in your members yee lust and haue not ye enuy and are iealous or haue indignation and can not obtaine ye fight and warre and gâ—t nothing Wherefore to auoide this enuy and euill iealousie wee must consider of what nature that Good is which stirreth vs vp to this affection For according to the nature thereof our iealousie may be either a vice or a vertue For if the question be of some Good thing which belongeth in such sort to mee alone or to any other whome I loue that none may enioy it except it be vniustly and to the dishonour of God it is no euill iealousie if I feare lest any shoulde abuse it or bee grieued when it falleth out so If it concerneth some body whome I lâ—â—ue who is abused by another to the displeasure of God and to the dishonour and hurt of the party beloued I haue yet greater occasion to feare to bee greeued and euen to bee iealous both ouer my owne Good and ouer the good of the partie beloued And as I haue iust cause of Iealousie in this case in that thing which properly belongeth vnto mee so also I haue like occasion when an other vniustly enioyeth that Good which belongeth to him whome I loue and of whome I ought to bee carefull and be greeued when any reproch or wrong is offered vnto him As for example seeing the husband hath such an interest in his wife and the wife in her husband as no other eyther may or ought to haue the like both of them haue iust cause to beware that no other haue the fruition heereof but themselues to take the matter heauily if it fall out otherwise and to bee very much offended and full of indignation against him that shoulde attempt any such thing For that can not be done as not without the great dishonour and dammage of the parties so knit together so also not without the great dishonour of GOD whose lawe and couenant is thereby violated On the other side that mutuall loue which ought to be betwixt the husband and the wife doth binde them to desire and to procure the honour and profite eache of other and to keepe backe all dishonour and hurt that may befall them Wherefore both of them haue iust cause to bee offended with those that seeke to procure any blemish in this respect The like may bee saide of fathers mothers and children and of all that haue anie charge ouer others or that are linked together by friendship But on the other side a man must beware that he be not too suspicious and that hee carry not within himselfe matter of Iealousie and so torment himselfe and others without cause as likewise hee must bee very carefull that hee giue no occasion of Iealousie to any other And thus you see howe there may be a good iealousie notwithstanding that in this case it be mingled with loue and anger For Iealousie causeth the party that loueth to be angry with him by whome that thing which hee doeth loue receiueth any dishonour or detriment Therefore this anger commeth of loue which inciteth him to set himselfe against him that offendeth the thing beloued So that these affections are alwayes commendable arising of this cause and being ruled according to that Zeale and Iealousie which the holy Scripture attributeth vnto GOD in regarde of vs. For hee is called a iealous GOD not onely in regard of his honour and glory which hee will not
holes vnable to hold in and keepe anie secret matter they are fierce in assailing but inconstant in sustaining the assault in some sort resembling the nature of dogges which barke and bite if they can and afterward flie away And if there bee excesse of the melancholike humour the natures of such are sadde still hard to please suspicious conceited obstinate some more and some lesse And if the cholericke and melancholike humours be corrupt and mingled together their natures become monstrous prowd full of enuy fraud subtilties venemous and poisonfull hatefull and diabolicall And when the malignant spirits know mens natures thus disposed no doubt but they take occasion thereby to intermingle themselues if God permit them and purpose to vse them for the punishing of men I say they will ioyne themselues vnto them and make them their instruments as God on the other side vseth those natures that are most moderate and best tempered making them instruments of his glorie Now we may call to mind what we learned before almost to the same ende touching the meanes whereby euill spirites might trouble the imagination fantasie and mindes of men We may say as much of the humours of the body whose motions and nature they knowe very well Whereby they can so much the more easily abuse them in their damnable worke and will as wee may iudge by the example of him that was possessed and lunatike of whom the Euangelists make mention and whome they call by those two names And by that which they wrote of him it seemeth that he was subiect to the falling sickenesse that returneth oftentimes according to the course of the moone which naturally hath great affinitie with the humors and great power ouer them And therefore it is very likely that the euill spirit which tormented this poore lunatike watched the occasions of his disease to afflict him the more and to cause him to fall either in the fire or in the water as he did indeede thereby to worke his death if he had could Which example sheweth vnto vs what is the malice of the deuil what pleasure hee taketh in hurting of men what meanes and what occasions he seeketh for and maketh choice of and what accesse vnto vs we may offer him through our corrupt nature through our vices and sinnes and through our inclinations and manners that are naturally euill and peruerse if God letteth him loose the bridle by his iust iudgement seeing he spareth not the little children as it appeareth in that which is written of him of whom we spake euen now For this cause we ought to take good heede that we giue not our common enemie those occasions that he seeketh to haue from vs to the ende that hee abuse vs not nor any thing that is ours and which God hath bestowed vpon vs. This is the reason why the consideration of our temperature complexion and naturall inclination is very necessary for vs because the knowledge hereof affoordeth vnto vs many good instructions that may stand vs in great steade throughout our whole life as well for the preseruation of the health of our bodies as for the rule and gouernement of our affections and manners as also in regarde of the familiaritie and acquaintance which wee haue one with an other For through the contemplation hereof wee may knowe not onely the causes of health and sickenesse of the life and death of the body but also of that of the soule For as the good humours corrupt in our bodies according as wee haue heard and breede in them sundry diseases which finally leade them vnto death euen so by means of sinne all those good and naturall affections which ought to bee the seedes of vertues in vs are corrupted and turne into vices that are the diseases of the soule and bring vnto it the second and eternall death as contrariwise vertues are the health and life thereof But as GOD hath prouided corporall medicines for the bodie so hee hath prepared spirituall Physicke for the soule against all the diseases thereof Therefore when wee consider with our selues vnto what vices wee are inclined by nature wee must labour to correct and bridle them and to quench such inclinations as much as wee can through sobrietie vigilancie and continuall practise to the contrary least wee nourish and encrease them when as wee ought to diminish and wholy to abolish them For the common prouerbe is not without reason that Education passeth Nature or that it is another nature Wee see by experience what Education and Instruction are able to doe both to goodnesse and vice according as they are either good or euill For as there is no nature so good which can not bee corrupted and peruerted through euill education and teaching so there is none so vicious and euill which can not at the least in some measure through the helpe and grace of GOD bee corrected and amended by good education instruction and discipline And because conuersation and familiaritie are of great efficacie in this point wee are diligently to consider with what persons and natures wee acquaint our selues and bee carefull to eschew such natures as are vicious prowd fierce enuious hatefull malicious suspicious disloyall and traiterous as well in regarde of the corruption of manners wherewith wee may bee infected by them as also in respect of other harmes that may befall vs by reason they are vnsociable natures or at the least very difficult to conuerse withall being indeede such as towardes whome no man can beare any true loue or firme friendship But when wee haue vsed all the diligence wee can possible about these things the chiefest point wherein the whole consisteth is this that wee haue recourse to Iesus Christ the eternall sonne of GOD to the end that by his holy Spirit hee woulde correct represse and quench in vs all the vicious affections and disordered motions that wee haue contrary to his holy will according to that promise which is made vnto vs wherein it is saide that if fathers knowe howe to giue good gifts to their children and such things as are necessarie for them much more will our heauenly Father giue his holie Spirite to them that aske it of him And this is the true meanes wee ought to keepe for the correcting of these vices and defectes that are in our naturall inclinations Now wee haue spoken sufficiently of those things which concerne the naturall powers of the soule in respect of the nourishment and growth of the body and of those instruments which it hath in the same for the performaunce of her actions It remaineth nowe that wee consider what effectes it hath in Generation First then ASER thou shalt handle the restauration and reparation of all natures by that vertue and power of Generation that is in them and namely in man to the end wee may after proceede with those other points that concerne this matter Of the restauration and reparation of all
and turned mee to cruddes like cheese he addeth presently Thou hast clothed mee with skinne and flesh and ioyned mee together with bones and sinewes This is that couering whereof the Psalmist spake which was giuen him of God in his mothers wombe after her conception Whereupon wee haue to note that these holy men speaking in this manner teach vs sufficiently what is the chiefe part of man which they accompt to be the true man For they declare vnto vs euidently that the soule which dwelleth in the body is truely man and that the body in comparison thereof is but his couering and the lodging wherein hee dwelleth Therefore the Heathens themselues compared mans soule to one placed in a garrison in which hee is to abide vntill hee be called from thence by the Prince and Captaine that placed him therein meaning thereby to teach vs that wee must abide in this life and discharge our duetie therein so long as it shall please God who hath brought vs into it to haue vs to continue therein Truely if wee consider well of those maruailous woorkes which GOD effecteth daily in the Generation of men wee may well say that it is a great miracle of God in Nature and ought to be diligently considered of as Dauid testifieth that hee did so in his owne person Therefore he saieth Thou holdest mee straight behinde and before and layest thine hand vpon me shewing throughout the whole psalme that there is nothing in man so hidden and couered which is not discouered before GOD and which hee knoweth not and searcheth not vnto the bottome to the ende that men deceiue not themselues through their hipocrisie thinking to hide themselues before him For this cause hee sayeth in the beginning that he is so knowen to GOD on all sides both within and without that there is not so much as one motion in him nor one thought or affection which is not wholly manifested vnto him And to prooue and confirme his saying hee taketh his argument from the creation of man giuing vs to vnderstand thereby that forasmuch as GOD is his Creatour and Maker it can not bee but that he shoulde throughly know his worke Whereby wee haue a certaine testimonie of that which wee spake in our former discourse of the creation of all those men that are dailie created by Generation according to the order of Nature appointed by GOD. For the Prophet doeth no lesse acknowledge that GOD hath made him then Adam the first man did So that looke what the Prophet speaketh of his owne person it is also to bee vnderstoode of euerie one both in regarde of his creation as also of that knowledge which GOD hath of all things in man be they neuer so hidde and couered Afterward hee addeth that this knowledge is too woonderfull for him and so high that hee cannot attaine vnto it Nowe wee may iudge well both of the composition of mans body and also of the nature of the soule by those discourses which wee haue already made And if wee did consider but of the body by it selfe yet had wee iust cause to say as much as Dauid sayeth heere What then might be spoken if wee ioyned the soule with the body and considered onely of that which might generally be knowen by such meanes as are already set downe For by that which we doe knowe wee shall iudge well enough howe farre this knowledge exceedeth our capacitie and what remaineth yet behinde which we cannot comprehend Forasmuch then as the Prophet woondereth so much at this great and high skill whereof God giueth vs so excellent testimonie in the creation and generation of men wee ought not to thinke it superfluous and vnprofitable but well beseeming a Christian man to enquire after that which God would haue vs know and which we may know and to consider well of his woorkes wherein he manifesteth his prouidence and wisedome especially in man who is as wee haue heard the chiefest of all his workes amongst the visible creatures and as it were an other worlde created within this Nowe as Dauid from the creation of man inferreth the knowledge which God hath of him so Iob in the same place that I alleadged euen now concludeth that forasmuch as God is the Creator and Artificer that made man he delighteth not in destroying his woorke Thy hands saieth hee haue made mee and fashioned me wholly round about and wilt thou destroy mee Which is as much as if he had saide is it possible that I who am the woorke of thy hands shoulde be brought to nothing by thee For besides that this were against nature the Scripture testifieth vnto vs in many places that he is not onely a preseruer of that which he hath made but also that hee leaueth not his woorkes vnperfect and that hee is so farre from defacing them that contrariwise it is his manner to leade them to perfection Whereby wee ought to learne that the onely consideration of the worke of our creation ought greatly to solace comfort and confirme vs in all afflictions and aduersities how rigorous soeuer the hand of God should be vpon vs. For first we ought to be throughly resolued of this that no affliction can come vnto vs but by his good will and from his hand whatsoeuer the means and instruments are of which hee maketh his roddes and scourges and by which he striketh and beateth vs. Nowe then seeing the hand that toucheth vs is the same that hath made and fashioned vs wee knowe well that he setteth not himselfe against a strange woorke vnknowen vnto him but against his owne wherewith he is very wel acquainted Whereupon we may certainly conclude that it proceedeth not of crueltie and furie that he striketh vs nor yet without good cause as hee that is neither cruell nor furious nor voyde of reason So that it followeth necessarily eyther that we haue giuen him great occasion or that it is very requisite for vs. But howsoeuer it be he euer knoweth well howe to turne all the afflictions of his children to his glorie and to their great honour and profite as we haue many notable examples hereof in all the seruaunts of God and namely in those two personages Dauid and Iob of whome wee haue spoken in this our discourse Which we continuing so farre forth as it respecteth the work of mans generation are to consider more narrowely of the admirable secrete of nature therein so much as daily experience and diligent searche hath learned men to knowe Tell vs then ARAM of the fashion of a childe in the wombe Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers bellie of the time and dayes within which a childe is perfectly fashioned ARAM. I cannot marueile enough at the pride and presumption of many who thinke themselues to bee such great Philosophers and so skilfull in the knowledge of natural things that they perswade themselues
are themselues or what they haue receaued of God except they bee brought backe to that first dust and earth out of which they are taken euen to their first creation and generation Therefore the holy spirite doeth esteeme it a thing not vnworthy his diuine maiestie often to instruct and to admonish vs by his worde and that so plainely and familiarly as no man be hee neuer so skilfull or so ignorant but he may greatly profit in this schoole at leastwise be made altogether inexcusable if he learne not that which the spirit doeth there teach him For concerning them that are most ignorant he speaketh very plainly to be vnderstood of them propounding that vnto them whereof they cannot be ignorant although they woulde at leastwise which they cannot easily know And as for the skilfuller sort who by their knowledge are able to vnderstand more then others they are so much the more guiltie if they will not giue credite to the woorkes of God as they are propounded vnto vs in the holy scriptures For what idole of nature soeuer they frame to themselues yet must they alwayes come to this first beginning of man which is clean contrary to the reason of humane sense and vnderstanding and so giue glory vnto God otherwise the fruite of all their studie will bee nothing els but confusion and ignorance Now the more we consider of the daily generation of men the more like we shall find it in all admiration to their first originall and creation For who coulde euer I say not beleeue but onely thinke or imagine that out of pressed milk and cruds as it were such as the beginning of man seemeth to bee there could proceede any liuing creature at all especially such an image of God as man is And yet we see this daily come to passe Now from whence commeth this milke Wee cannot for shame speake it without blushing So that if the worke and prouidence of God bee woonderfull in the conception and fashioning of man and in the life and preseruation he affoordeth him in his Mothers belly as wee haue shewed heeretofore surely it is no lesse admirable in his natiuitie and birth as we may now vnderstand Wee haue already heard howe by the faculties and powers of the soule and generatiue vertue thereof the seede is retained and preserued and how the child is formed thereof in the wombe Now all this while it is nourished by blood which is drawne vnto it by the veins of the nauill ordained to that end and therfore also the issue of this blood commonly ceasseth in women with childe as that which is then diuided into three partes For the childe draweth the purest thereof to it selfe and is therewithal nourished Secondly the wombe by veins leading directly to the breasts sendeth that part which is lesse pure wherof the milk is prepared that feedeth the child after it is borne The third part which is the worst staieth still in the wombe and so soone as the child is borne it issueth forth also This foode which the childe receiueth thus in the wombe caused Galen to allege an ancient sentence out of Athenaeus saying That the childe receiueth more from the mother then from the father euen as the plants draw more from the earth then they doe from the husbandman For this menstrual blood first encreaseth the seede and after serueth towardes the growth of the members by ministring food vnto them And for this cause this Authour teacheth that naturally the loue of the children is very great towardes their Mothers and so of the Mothers towardes their children as also in respect of the exceeding great mixture of their substaunce But when the childe is nowe encreased and growne so great and strong that he is well able to moue himselfe and to receiue his foode at the mouth as he is waxen greater so he must haue more store of nourishment then he is able to draw in at the nauil Likewise forasmuch as naturall heate is more augmented he had neede of the more aire and to receiue it in by respiration and breathing so farre foorth as is necessary for his refreshing Whereupon the childe stirreth and moueth with greater strength and violence so that it breaketh the skinnes bands wherein it was wrapped and some veines also and so maketh an issue and way for it self as that which cannot any longer be kept in the wombe Now when the child feeleth that aire entring in which it desireth and seeketh for the reason before alleadged it mooueth it selfe towardes the mouth of the wombe which is the most naturall and easie way of birth by reason that it is borne with the head forwarde Nowe so soone as it is come into the light it cryeth as if it did prognosticate and foretell of the miseries of that life into which it is entered The Philosophers and Phisitions referre the cause of this weeping to that motion which driueth it to the birth as also to those handlings and touchings wherewith it is receiued which cannot bee without some sense of griefe conceiued by this litle tender bodie Which body so long as it is in the wombe is bowed round as it were in a lumpe so that the heeles of it ioyne to the buttockes and the handes lay fast holde of the knees towards which it doeth bow downe the head so lowe that the eyes are ioyned to the thumbes as if they were fastened to them and the nose is thrust down betweene the knees Now when it hath attained to the ninth moneth so that it may no longer tarie there for the reasons before mentioned it turneth it selfe in the womb first with the head downeward and stretching out the legges and other members vpward Then when the houre of child-birth approcheth the babe by kicking and turning it selfe more violently maketh many ruptures by litle and litle so that the skinnes wherein both the Vrine and the sweate are contained bursting asunder whole streames gush out which shew that the birth is hard at hand For presently vpon the renting and breach of the After-burthen through the violence of the childe because there is nothing els that holdeth it vp the babe falleth downe euen as an apple or a peare falleth from the tree when it is ripe And as the childe doeth his best to come foorth at that time which God hath prescribed vnto it so the wombe and the mother of the child doe their partes as much as lieth in them to performe by the prouidence of God who hath prouided accordingly For during the space of those nine monethes wherein the childe is contained in the wombe it is shut vp and embraceth the burthen as close as it may And when the time of birth commeth the wombe doeth not onely open it selfe by litle and litle but all the top of it doeth gather it selfe as close together as it can and so thrust the babe towards the mouth of it wherunto also the neighbour parts lend
no more after that fashion so hee is in an estate that differeth much from the former So fareth it with man when hee is to depart out of the life of this worlde as if hee were to bee deliuered of it in childbirth for another life For hee dieth in regarde of this life to the ende he may liue another life which as farre excelleth this as this is better then the other which hee enioyed before in his mothers bellie yea it is so much the better of higher price in that the length of time of this second and blessed life shal be eternall and endles Moreouer as a childe commeth out when hee is borne so doth a man when he dieth And in comming forth both of them enter into a new and vnacquainted light into a place where they finde all things much altered and farre differing from those which they vsed to haue in their other kind of liuing For which cause both the one the other being troubled and scared with this nouelty are vnwilling to come forth of their clapper to forsake their closet were it not that they are vrged constrained thereunto by the arte lawes rights of nature wherby God hath better prouided for our affaires then wee our selues could conceiue or cōprehend both in our natiuity life also in our death The ignorance whereof causeth our spirit to abhorre the departure out of this life in regard of this great chāge that is therein because it knoweth not what good is brought to it thereby no more then the litle child knoweth wherefore he is borne into the world or what he shall finde there And therefore albeit nature presseth to come foorth neuerthelesse according to that sense which it can haue it weepeth by and by after it is borne as if it were fallen into some great inconuenience and that some great euil were fallen vnto it as we doe also at our death for the cause before alleged not considering that it is our second and better birth Thus you see what I haue thought requisite to be noted in the discourse of our generation and to morow God willing we must looke into the life and death of mans bodie But it shall not be without profite if first we speake somewhat of the causes why God created man naked and with lesse defence for himselfe then hee did other liuing creatures It belongeth then to thee ASER to speake of this matter The end of the ninth dayes worke THE TENTH dayes worke Why God created man naked and with lesse naturall defence then hee did all other liuing creatures how many wayes he recompenceth this nakednes of the generall beautie of the whole bodie of man ioyned with profit and commoditie Chap. 73. ASER As often as men shall consider in such sort as becommeth them that they are borne men and not brute beasts they wil be suffciētly admonished of the ciuil and sociable nature in which God hath created them of that humanitie for which he hath endued them with such a nature so that they wil keepe them selues from being transformed into sauage cruell beasts to hurt one another as commonly they do Truly it is not without some great and notable cause that among al liuing creatures there is not one to be found that hath a more delicate tender skin lesse furnished with couerings for the defence thereof then man hath considering that God himselfe created him as his principall woorke amongest all visible creatures and made him as it were Lorde of the whole worlde And yet hee is of that nature that the skinne wherewith he is clothed is not so sufficient a garment for him as is necessary to keep him from heat cold from other inconueniences that might happen vnto him except he be clad with some other couering then that which he bringeth frō his mothers belly For hee neither hath feathers as birds haue nor wooll as sheepe haue nor bristles as swine haue neither yet any skin or hide so hard nor so well couered and furnished with haire as foxes wolues beares bulls and other foure footed beasts haue Neither hath he any skales as fishes haue nor any shells as cockles sea creuisses tortoises and such other creatures haue But we haue foure things to consider of touching this point The first is that if man had not sinned after that God by creation had in great larges made him partaker of his heauenly giftes and graces he should not haue bene subiect to the want either of garments or of any such like thing whereunto he is nowe after a sort brought in subiection at leastwise he should haue had all these things without paine and griefe For this cause it is sayd in Genesis that after our first parents had transgressed the ordinance of God by eating of the forbidden fruite they knewe that they were naked and couered themselues with leaues And for a punishment of their offence it was sayd vnto them that they should eate their bread in the sweate of their face vnder which worde of bread was comprehended all things whereof they stood in neede for the maintenance preseruation of their life as we vnderstand it in that prayer which we dayly make to God when wee demaund of him our dayly bread The second point which we ought to note in this matter touching the nakednes of man is this that God would admonish him not onely by the whole frame and composition of his body and of all his members but also by his very skinne that he created him to liue in company and felowship and in peace with those of his owne kinde to helpe all and to hurt none Therefore hee did not create him with naturall weapons as he did other liuing creatures vnto whome he gaue all things necessary for their defence preseruation For some of them haue strength and weapons by nature to resist their enemies others wanting this haue swiftnes to conuey themselues out of all dangers and some wanting both these haue yet subtiltie places of refuge to defend themselues withall As for man God hath placed him in this world vnarmed and naked so that if men be disposed to hurt and to warre one vpon another they must deforme themselues and borowe weapons from others wherby they transforme themselues become monstrous as though they were transfigured into sauage beasts into monsters For they haue not as hath bene said hard strong hydes as some brute beasts haue neither prickles darts in them as Hedge-hogs and Porcupines haue Neither are their feete hands nailes like to the hoofes of Horses Asses Mules or to the tallents of birds that liue by praye or to the pawes of wild beasts neither yet are their teeth like to theirs God hath not giuen them sharp bils like to birds neither hath he armed them with stings or with venim as he hath done venimous beasts True it is that man hath
woman is of short continuance and full of trouble He shooteth forth as a flowre and is cut downe he vanisheth also as a shadow and continueth not Nowe it is certaine that if we looke to the causes of the life death of men layd downe by vs we shal thinke that all this is done naturally that there is a certaine order of nature vnto which we must all be subiect and a naturall necessitie which none can eschew But wee see that Moses mounteth aloft and searcheth higher for the cause for hee seekth it in God and in his determination yea in his wrath conceiued against our sinnes Therefore the children and seruants of God that haue bene instructed in his worde doe not onely consider of that in death which prophane men beholde there but they mount vp euen to this highest cause and behold there the wrath of God against sinne against all mankinde for the same So that wee may knowe by that whith hath bene sayd what difference there is betweene humane and naturall Philosophie and that which is diuine and supernaturall and wherein they deceiue themselues that stay altogether in naturall Philosphie And hereby also wee may learne the cause why so many become Atheists and Epicures thereby whereas it should serue them in place of steps and degrees to cause them to ascend vp to that Philosophie that is supernaturall and heauenly For their noses are altogether poring in this base kitchin of which we haue intreated in our former discourses as though God had not created men for another life and end then hee hath done beasts Whereupon we may imagine what true ioye and consolation they can haue I say not only in death but also throughout their whole life seeing their life wil they nill they must passe through so many dangers and miseries For whether they will or no they must be subiect to this sentence passed from God against all mankinde in the person of our first parents when hee sayd to Adam Cursed is the earth for thy sake in sorow shalt thou eate of it all the daies of thy life Thorns also and thistles shall it bring forth to thee and thou shalt eate the herbe of the fielde In the sweate of thy face shalt thou eate bread till thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Therefore Eliphaz sayth in the booke of Iob that miserie proceedeth not out of the dust that affliction buddeth not out of the earth Which is asmuch to say as that the cause of barrennes of ground proceedeth not from the earth but from the sinne of man Wherefore men cannot lay the blame vpon any other beside themselues as being the cause of all the euils which they suffer because they beare the matter of them in themselues Now if any thinke that this sentence pronounced by God against all mankinde is not so much executed vpon the wicked that are without God as vpon others because wee see commonly that they are richest liue in greatest ease in pleasures in delightes we must know that they are not therefore exempted from those miseries whereunto the life of man is subiect and which are all comprehended vnder this sweate of the face mentioned in the holy Scriptures For there is not one of them to be found that can so saue himselfe but that he hath alwayes his part portion in these things And if we could consider wel the whole course of their life who seeme to be the happiest amongst them and had the patience to waite vntill the end of their race we should still finde by experience the trueth of that we speake of But let vs goe on with our speeches touching the causes of the length and shortnes of this bodily life and of naturall death as also of that which is violent whereof wee haue not yet spoken Also let vs consider of the things that are chiefly required for the vpholding of this bodily life and without which it could not consist This then shall be the matter subiect of which thou ARAM shalt take vpon thee to discourse Of the causes generally of the length and shortnes of bodily life of naturall and of violent death in what manner the life of man consisteth in his breath of the principall things required to life and without which it cannot be of the difference betwixt the life of men the life of beasts of the image of the spirituall death in the corporall of the true comfort which we ought to haue therein Chap. 75. ARAM. This lawe was layde vpon nature by GOD the Creator thereof that the things which it should bring forth in this inferiour world should haue small beginnings at the first and after growe by litle and litle when they were come to their full greatnes should stand a while at a stay and then fall by litle and litle and returne to their originall and first beginning as we see a patterne hereof and an example twise a day in the Ocean sea For after it is mounted vp to the highest and hath spread it selfe in length and breadth as much as it may it returneth againe vnto the fountaine and wombe from whence it came and there closeth vp it selfe For God hath compassed it with certaine bounds beyond which it cannot passe So likewise euery thing hath his course and set time of continuance neither doe we see any thing vnder the Moone either of the workes of God or of the inuentions of men which keepeth not this course And so is it with the body which being created by litle and litle decayeth after the same maner as it were by the same degrees by which it mounted vpward And that which we see in euery particular body the same we perceiue to be in the whole frame and course of the world in all the estates thereof For the world hath had his infancie next his youth then his mans estate and now he is in his olde-age For we see howe all things decline dayly and continually waxe worse and worse as it were approching to their end In like maner if we would consider the course and estate of all Common-wealths Principalities Kingdomes and Empires and of all the greatest and chiefest Monarchies that euer were from the creation of the world we should finde that all of them were very small and weake in their beginnings and that afterwards they increased and mounted vp vntill they came to their highest degrees and after they had attained thither they descended fell by litle and litle continually vntill in the ende they were wholy ruinated Nowe the first causes of all these things proceeding from God and from his eternall counsell we know that the second causes are in the nature of euery thing that hath beginning and must end and chiefly in the nature of mens bodies By our formmer speech wee haue learned already howe
deny nothing of all this but they say onely that God did then establish this order nowe spoken of which hee daily continueth in the generation of man I omit heere many other opinions touching this matter which come not so neere vnto the trueth namely a great controuersie betweene the Doctors in Diuinitie and in Physicke touching the vegetatiue and sensitiue soule and the time when the burthen beginneth to bee nourished and to haue sence thereby considering that it is a great deale better to inquire of these things to sobrietie and to leaue the resolution to GOD who knoweth that which is hidde from vs then by vaine questions and curious disputations to thinke to determine of the matter according to trueth and to the contentation of euery one For as we haue before touched we can knowe nothing either of the generation or original or of the substance and nature of our soule or of the immortalitie thereof but onely by those testimonies which by the effects it aftoordeth vnto vs and which God setteth downe in his word Wherefore according to that which hath beene already handled wee must distinguish those things vnto which our mindes may in some sort reach and of which wee may haue some knowledge from them that are so hidden from vs that wee can not knowe or iudge of any thing but like blinde men by groping and gessing This is a matter then of which wee must speake very soberly and with great reuerence of God contenting our selues with that which it pleaseth him to make knowne vnto vs by the meanes aforesaid and goe no further by desiring to knowe that which wee can not conceiue or comprehend vntill such time as God himselfe shall giue vs more ample and cleere knowledge thereof And I suppose wee shall not erre if wee say the like touching the question propounded by vs in the beginning of our speech about this matter namely of the meanes by which the reasonable soule shoulde bee infected with originall sinne seeing it is not engendered of that corrupt seede of which the bodie is bredde Let it then suffice vs to knowe that albeit the soule can not be defiled with sinne as it is created of God yet as God created all mankinde in Adam so when he fell all the rest of the worlde fell with him and in him was bereaued both of originall iustice and of other gifts which he lost by his fall So that albeit mens soules are created and produced of God pure and entire yet they keepe not that puritie stil neither can they be the soules of men and ioyned vnto their bodies and so become members of mankinde in them with any other condition then with that into which the first Father brought all his children by his sinne as we haue before touched Wherefore we must not search for the cause of that original sinne wherewith they are infected either in their creation because they are created by God of a diuine and immortall essence or in the generation of the body and in that seede of which it is engendred as if the soule took her originall infection together with the body frō the seede Moreouer we must not as the Pythagoreans do search for the corruption of soules in their entrance and coniunction with their bodies as if they receiued it from them but we must seeke it in that blot of sinne vnto which the whole race of mākind was made subiect through the fall corruption of the first stocke and in that decree of God whereby hee hath condemned all mankinde by his iust iudgement without any further enquirie after the meanes and manner how it came to passe For this cause Saint Paul doth bring vs backe to this consideration when in propounding vnto vs the first stock of mankind he saith that by one man sinne entred into the world and by sinne death And then hee propounded vnto vs this stocke of sinne so on the contrary side he propoudeth to vs the stock of iustice and righteousnesse namely Christ Iesus the new man who is an other stocke of mankinde regenerated renewed and reformed after the image of GOD. Therefore hee saieth that as by the disobedience of one man many were made sinners so by the obedience of one many are made righteous Now as humane Philosopie knoweth not either the corruption of all mankinde such as it is or the fountaine thereof so it is ignorant of the meanes whereby it must bee restored neither knoweth it that the wound is so great and mortall as that it cannot be cured but onely by the hand of God For which cause hee was to giue vs his owne sonne to be the Surgion and Physicion The ignorance heereof is the cause why humane Philosophie so greatly magnifieth the nobilitie and excellencie of the soule as it is well worthy being considered in the first nature in which it was created But the sequele of this matter wee will heare of thee ARAM. Of those powers and properties which the soule of man hath common with the soule of beastes of those powers and vertues which are proper and peculiar to it selfe according to the Philosophers of the difference and agreement that is betweene humane philosophie and Christian doctrine touching these things Chap. 87. ARAM Amongst the heathen they that were most ancient and neerest to the true Church of God and conuersed most with his seruants had greater knowledge and better vnderstanding of the nature of God of Angelles and of mens soules and of other matters belonging to true religion then they that were farthest off and succeeded latest after the other For the farther off that the doctrine of heauenly things was drawne from the fountaine of it the more hath it beene altered and corrupted both by ignorance ouerwhelming it and by false vnderstanding of it as also because euery one hath added to and taken away what seemed him best and that either to boast themselues that they may seeme some body or to couer their thefts that none might knowe from whence that thing was first taken and borrowed that so they might bee thought to bee the first members thereof or lastly to please and satisfie the curiositie and vanitie of the minde of man No maruell therefore if there were heathen Philosophers among the ancients who beleeued and taught many things agreeable to the worde of God and if there be now some amongst vs who boast of their study in philosophie and yet haue no part of that first innocencie and puritie but haue their mindes filled with strange opinions contrary to all reason and trueth We see wel enough by experience what impietie raigneth in this our age For there are an infinite number to be founde of whose religion no man can iudge except it be heerein that they thinke there is none at all and therefore mocke at all religion what shewe soeuer they make to the contrary But I knowe not why they shoulde not blush for shame when they
22. Of the ioy of the godly Luâ—e 6. 21. matth 5. 4. Esay 61. 3. Ioh. 16. 20 21. Philip. 44. Eccles. 7. 4 6. Prou. 6. 25. How worldlings deceiue themselues What hope is Difference betweene ioy and hope Of the true and certaine hope The profite and necessitie of hope Ephes 4. 4. Rom. 5. 3 4 5. Psal 25. 3. Rom. 5. 2. Rom. 12. 12. 15. 13. Hebr. 6. 19. Ier. 17. 7 13 17. psal 65. 5. and 91. 2 9. psal 31 1. and 71. Psal 118. 8 9. Prou. 10. 28. Iob 8. 13 14 15 The wickâ—d can not abide to speake or heare of God What feare is How palenesse colde and shaking are bâ—ed in the body How death commeth through feare Esay 13. 7 8. A place of Esay expounded The cause of cowardlines and the signe of courage Iob 41. 16. Effects of Feare in the soule Iosua 7. 5. Psal 22. 14. Ierem. 4. 9. The definitions of assurance and boldnesse Iosua 2. 9. Psal 53. 5. Psal 112. 1 7 8 Psal 56. 3 11. and 118. 6. prou 14. 26. Iohn 14. 1. Lâ—uit 26. 36. Deu. 28. 65 66 67. God is the authour of courage Why God hath giuen men affections The diuers effects of feare in the godly and in the wicked A fantasticall Good Who are to bee accounted wise men Eccles. 2. 1. Of delight and pleasure what it is and how it is receiued How God communicateth himselfe vnto men Of the diuers degrees of pleasures according to euery mans nature The delights of the bodily senses The delights of the internall senses CoÌ„templation is the greatest delight of the soule Of the abuse of pleasures Against the immoderate vse of pleasures The cause why a little griefe is stronger in vs theÌ„ a great pleasure Of the pleasures of fantasie The pleasures of reason and of the minde How we descend from true pleasures to false delights Of pleasures which men seeke crosse-wayes Of the vse of the delights of the spirite How the spirit is hindred in his actions How the spirite must bee occupied How corporall and spirituall pleasures chase each other Natural pleasures are more purethen artificiall Degrees to ascend vpto sound and perfect delight The knowledge of the affections very requisite What loue is How loue is engendred Of the kindes of desire Of the loue of men towards God The loue of parents towardes thir children The loue of God towards men The originall of friendship In what sort by loue we ascend vp to God and descend againt Of the vnion that is in loue Similitude is a cause of loue Beautie draweth loue Gen. 1. Beautie a flower of goodnes A caueat for faire women The force of Beautie The causes of the abuse in beautie Beautie maketh vice more vgly A good vse of Looking-glasses Three kindes of Loue. God created the world by Loue. Diuers kindes of beauty and loue Loue tendeth to vnitie Iohn 17. 21. Iohn 11. 52. 1. Iohn 3. 8. Sinne the cause of our seperation from God A double ground of loue Loue is free Iob 1. 9. Two sortes of hired loue Actes 20. 35. Loue descendeth but doth not ascend 1. Iohn 4. 8. Loue breedeth Loue. The heart of a louer compared to a looking glasse Loue ought to shew it selfe by workes Euils must be resisted in the beginning What Desire is Diuersitie of Goods Goodâ— belonging to this life Goods of fanciâ— and in opinion onely The effects of ambition and couetousnesse Of the false opinion of want The right vse of coueting The diuerse kinds of Desires Two sorts of Loue. The last ende of Loue. Acts 4. 32. Communitie among friends Loue bringeth equalitie Loue must first beginne at God Three meanes of knowledge The benefites that come of true loue whose scope is God The first benefite of true loue Diuers estimations of Loue. The cause of mens errour from the true Good The second benefite that is in true Loue. The third benefit Galat. 2. 20. The highest degree of Loue. Knowledge requisit in Loue. Two sortes of knowledge in Loue. The difference betweene Loue and Desire Rom. 8. 22. 1. Cor. 13. 12. Of friendship betweene wicked men What foundation the friendship of good men hath 1. Corint 13. 8 A similitude shewing the vanity of the loue of worldly delights What sauour is Why God fauoureth vs. Of reuerence The caause of humilitie A good lesson for princes Reuerence requisite in true friendship Of honour and of maiestie Rom. 12. 16. Of the signes of honour and of reuerence Of Mercie and Compassion Rom. 12. 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 12. Heb. 13. 3. Math. 5. 7. Luke 6. 36. Prou. 21. 21. Iam. 2. 13. Foure causes of all the troubles of the soule The nature of corporall goods How the passions may be good Of offence What euill may offend vs. Why men are so easily offended What offences are most grieuous Of the nature of mankind how hardly it is pleased Of the degrees of offence How offence may be welâ— vsed The remedy to cure offences What contempt is Of mockery Esay 53. 7. Diuers opinions of the Philosophers touching the affections What anger is How it differeth from offence Of rancour The violence of anger Prou. 27. 4. Ecclus. 8. The fruites of anger What effect it hath in the body The fountaine of the appetite of reuenge The causes of looking pale and red How anger troubleth the braine The best remedy against anger Ecclus. 28. Another remedy against anger Why the affection of anger is naturall what good commeth by it What Hatred is The causes of it Why it is an easier matter to hate then to loue 1. Ioh. 3. 10 12. The fruits of Hatred Of a good kinde of hatred Rom. â—2 9. Amos 5. 15. How loue is turned into hatred Remedies against the euill kinde of hatred Description of Enuy. Diuers sorts of Enuy. Enuy is neuer without griefe Against what good things Enuy is most bent How an enuious body is tormented The countenance of an enuious man Prouer. 14. 30. Ecclus. 30. 17 24. Of a good kinde of enuy 1. Cor. 12. 31. 2. Cor. 9. 2. Roman 13. galat. 5. 21. Esay 3. 16. and 48. 4. Ezech. 3. 8 9. Psal 34. 15. 1. Pet. 3. 22. Esay 29. 23. Exod 13. 14. Iob 40. 4. Exod. 15. 7 8. Iob 9. 17. What Iealousie is Iames 4. 1 2. A good kinde of iealousie What mutuall loue ought to be betweene man and wife Why Iealousie is attributed to God What Indignation is From whence Zeale proceedeth Ioel 2. 18. Isaiah 9. 7. What Zeale is 2. Cor. 11. 2. A good lesson for Princes and Pastors The abuse of Indignation and of Zeale Rom. 10. 2. 1. Timot. 1. 13. Act. 26. 10 11. Hebr. 10. 30. Matth. 10. 28. Luke 21. 19. prouer 20. 22. What reuenge is What Rage is Of Crueltie Three sortes of Crueltie How magistrates ought to punish With what affection God punisheth offendors What Shame is Blushing commendable in some persons A second kind of
Shame Impudencie a very dangerous disease Ierem. 3. 3. Ezech. 2. 4. and 3. 7. The cause of rednesse in the face in blushing A cause of feare in men The rule of all true iudgement Shame of well doing The cause why men deceiue themselues What pride is Two kindes of pride Three causes why God created man so excellent Of a good kind of pride Ecclus. 10. 14 19. Of the euil pride Ecclus. 10. 7. Who are most giuen to pride Causes of pride What vices follow pride Pride lifteth men against God Prou. 13. 10. Pride bred of vertue A similitude A remedy against pride Three kindes of the Vegetatiue facultie in the soule A profitable meditation Of the third and last belly of the body The office of heate in man The power order and office of the Vegetatiue soule A similitude taken from 〈…〉 A good lesson for euery one Of the seates of the naturall vertues How excrements are voyded Of the growing of bodies Wherein the natural vertues differ ech from other How meate nourisheth the body How mettals and stones growe The true cause or nourishing in creatures The instruments of the naturall powers of the soule How the soule vseth the instruments of the body Of the Ventricle and stomackâ— Of the figure of the stomacke Of the mouths of the stomacke How the name of the heart is abused The originall of appetite The doore of the vpper Orifice Of the lower Orifice Of the small strings of the Orifices The stomake compared to a pot on the fire Howe the stomacke is placed Of the substance of it How it is warmed by other neighbour partes Of 〈◊〉 Kell or Kall The causes of appetite in the stomach The originall of hunger The stomach compared to a wombe The office of the lower Orifice The poorer sort are not to be contemned The necessitie of the bowelles The number and names of the guttes The bowelles haue two couerings Of the Peritone or inner â—ine of the belly ioyned to the kall The vses of it The substance of the bowels The bowels are made of two coates Of the three 〈◊〉 gutâ— Of their names The Duodene or stomacke gut The hungry gut The Ileon or folded Gut Of the three great Guts The blinde Gut The fift gut called Colon or the great gut The colike and Ileacke passions The straight gut The vse of it Of the muscle Sphincter A lesson against pride Against the contempt of inferiour persons Of the Mesentery Of the Mesareon The chiefe vse of it Other vses of the Mesentery Of the Meseraicall veines Their vse Of the Pancreas or sweet bread The vses of it Of the liuer and excellencie thereof The seconde coction is made in the liuer Foure degrees of concoction in the liuer The fountaines of the blood and veines spirites and arteries Our life compared to a lamp Two great veines in the body The Port-veine The hollow veine Eccles. 12. 6. A place of Salomon expounded Of the arterie Aorta A similitude What a humour is Of the nature of blood Of the cholericke humour Of the flegmaticke humour Of the melancholicke humor The agreement betwixt the humours and the elements How the humours and elements agree in places Agreement betwixt the great garden of the world and that of the litle world A goodly conteÌ„plation in nature Of the heart of plants The body of man compared to a garden Mans life in the midst of two waters Vapours ascending vp to the braine Watry clouds in the braine Inconueniences that come from the braine Instruction for euery one Testimonie of the prouidence of God Gen. 9. 4 5. The mixture of the humors necessary The causes of health and of sicknesse Sinne the cause of all the discord in the world The causes of death A politike instruction Of the cholericke humor Of the Gall and of his bladder The vses of the cholericke humour Of the melancholicke humor Of the spleene What effects follow the oppilation of the liuer The commodities of the melancholike humour Of the flegmatike humour and profite of it Of the kidneyes Emulgent vcines How the vrine is made yellow Of the Vreteres and of the bladder Of the necke of the bladder What it is to be a naturall diuine What communion ought to be among men Why the humors are taken in the euill part The cause of mens ingratitude The agreement betweene the maners and humors of the body By what meanes the naturall humors corrupt The originall of Feuers and other diseases The corruption of the flegmatike humour Of the cholerike humour From whence all sortes of agues proceede The corruption of the melancholie humor From whence madnesse commeth Three chiefe workers of mens actions He speaketh of such goodnes and vertues as were â—o esteemed of by the heathen that knew not their naturall corruption God ruleth in all and ouer all Ierem. 1. Galat. 1. Actes 9. 15. The nature of flegmatike persons The nature of a cholericke complexion The nature of the melancholicke body What natures are most abused by euill spirites Matth. 17. 15. mar 9. 20. luke 9. 39. How vigilant the Deuil is to hurt vs. What profit we reape by the knowledge of our complexions What natures we are to eschew The true meanes to cure our vices Matth. 7. 11. Luke 11. 13. Psal 127. 1. Verse 3. Genes 1. 28. The vertue of the blessing of God for generation Of the Radicall humour Of the defect of mans life with the causes therof What is meant by nature Genes 1. What Generation is What the generatiue power is What seede is What is meant by a vegetatiue soule Of the cause of monsters Malach. 2. 15. Two effectes of ignorance Of the similitude that is in generation From whence the seede commeth The seuerall vertues of the generatiue power The chiefe cause why the generatiue power was giuen to man Of the seate of Generation Hebr. 7. 10. Genes 35. 11. Psal 139. 13. Iob 10. 10 11 What is man properly Psalm 139. 5. Verse 6. Iob 10. 8. Psalm 36. and 138. A good lesson to be learned from our creation The afflictions of Gods children turne to their good No mans knowledge perfect Gen. 2. 4. The creation of the world and of man compared together An argumont of the prouidence of God Of the forme of an infant Of the After-burthen The first sixe dayes work from the conception Psal 139. 16. All the members receiue their forme together The nauill first made perfect When the seed is called Embryon When the burthen is called a child or infant When the childe fâ—â—st moueth Galens opinion of the birth of sonnes The word profitable for all Mans birth a woonderfull worke of God How the childe is nourished in the wombe The cause of child-birth Which is the easiest kinde of child-birth Why children cry when they are borne A testimonie of Gods prouidence in the wombe Gal. de vs◠〈◊〉 lib. 15. An argument against Atheists Psal 139. 17 18. 22. 9. Two things to be considered of in