The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M..
Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.
1602
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The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M..
Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.
Xenophon. Memorabilia.
Munday, Anthony, 1553-1633.
[22], 215, [23] p.
Printed by I.R. for William Leake, at the signe of the Greyhound in Paules Churchyard.,
London :
1602..
A.M. = Anthony Munday.
Signatures: A-L¹² (first and last leaves blank).
Printers' device on title page (McK. 341).
Includes "A dialogue of the providence of God, written in Xenophon, his firste booke of the deeds and sayings of Socrates" [i.e. the Memorabilia].
Bound and filmed following 6832.65.
Imperfect: tightly bound; copy at 2125:14c lacks A-B₇, and B₁₁; copy at 716:14 lacks L₁.
Reproductions of originals in: Folger Shakespeare Library.
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eng
Soul -- Early works to 1800.
Man (Theology) -- Early works to 1800.
Human physiology -- Religious aspects -- Early works to 1800.
Spiritual life -- Early works to 1800.
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THE
True
knowledge
of
a
mans
owne
selfe
.
Written
in
French
by
Monsieur
du
Plessis
,
Lord
of
Plessie
Marly
.
❀
And
truly
translated
into
English
by
A.
M.
AT
LONDON
,
Printed
by
I.
R.
for
William
Leake
,
at
the
signe
of
the
Grey-hound
in
Paules
Churchyard
.
1602.
Aduenturez
et
marchez
auant
.
coat of arms or blazon
TO
THE
RIGHT
VVorshipfull
,
Maister
Iohn
Swynnerton
,
Esquire
:
And
to
the
most
vertuous
Gentlewoman
his
Wife
:
All
happines
to
them
&
theyrs
in
this
life
,
and
in
the
life
to
come
hartilie
wished
.
THis
excellent
Treatise
,
(
right
Worshipfull
)
beeing
written
in
the
French
tongue
,
by
that
honorable
and
learned
Gentleman
,
Monsieur
du
Plessis
,
appeareth
by
his
owne
words
,
to
be
doone
for
the
reformation
of
a
mightie
Atheist
,
who
stood
stifly
against
the
knowledge
of
God
,
&
verie
deepe
disgrace
of
Religion
by
him
dailie
committed
.
In
regard
whereof
,
albeit
hee
had
commended
to
him
his
learned
labour
of
the
truth
of
Christian
religion
,
(
able
enough
to
stop
the
impious
mouth
of
any
blasphemer
whatsoeuer
:
)
yet
he
was
the
rather
induced
this
way
to
deale
with
him
,
because
by
laying
open
the
knowledge
of
a
mans
owne
selfe
,
and
the
seuerall
admirable
testimonies
hee
carrieth
about
with
him
,
Gods
omnipotent
glory
might
the
more
plainly
be
approoued
,
the
immortalitie
of
the
soule
no
way
be
able
to
be
denied
,
nor
the
truth
of
Gods
religion
&
his
prouidence
be
at
any
time
doubted
of
.
If
wee
looke
vpon
any
curious
picture
drawne
to
the
life
:
wee
immediatly
conceiue
,
that
the
same
was
the
work
of
some
rare
and
artificiall
Painter
.
If
wee
gaze
vpon
the
goodly
Monuments
and
stately
erected
Pallaces
,
full
of
arte
,
industry
,
&
many
exquisite
perfections
:
wee
presently
apprehend
,
that
some
ingenious
Maister
was
the
contriuer
thereof
,
and
that
it
proceeded
from
a
skilfull
workman
.
If
discretion
,
in
censuring
of
these
and
such
like
things
,
dooth
so
sway
our
oppinions
:
what
can
wee
then
say
,
when
beholding
the
world
,
and
attayning
to
the
knowledge
of
wonderful
thinges
therein
contained
,
but
that
perforce
wee
must
confesse
and
acknowledge
,
an
higher
cause
and
especiall
Creator
of
them
all
?
Let
vs
come
then
to
Microcosmus
,
to
the
little
world
man
,
and
enter
awhile
but
into
this
kinde
of
consideration
.
Wee
cannot
be
so
absurd
and
blockish
,
but
that
we
will
graunt
he
had
a
beginning
,
a
cause
from
whence
he
came
,
that
it
was
not
possible
for
him
to
make
himselfe
,
but
must
needes
come
into
the
world
by
the
help
&
meanes
of
some
other
.
This
very
consideration
,
guides
vs
to
acknowledge
a
Father
and
Mother
,
frō
whose
loynes
we
proceeded
,
&
that
from
them
wee
had
the
benefit
of
life
.
Arising
thence
by
further
gradations
,
wee
attaine
to
intelligence
of
our
predicessors
,
&
iudge
by
them
as
of
our selues
:
that
they
had
an
originall
as
we
had
,
and
were
not
the
first
men
in
the
worlde
,
but
ascending
vp
still
from
Father
to
Father
,
wee
shall
finde
in
the
end
one
Father
of
vs
all
,
&
that
from
him
we
had
our
first
beginning
.
Concerning
that
first
Father
of
vs
all
,
hee
must
also
descend
of
one
,
or
el●e
bee
eternall
,
or
come
of
some
matter
like
to
God
,
or
at
the
least
be
GOD
himselfe
.
Which
because
he
could
not
be
,
hee
must
needes
haue
some
beginning
,
&
be
borne
after
some
other
sort
,
then
they
that
did
descend
of
him
:
wherein
what
can
wee
otherwise
say
,
but
that
the
Creator
of
the
whole
world
must
needes
be
his
father
?
From
this
beginning
wee
can
climbe
no
higher
,
but
there
of
necessity
must
stay
&
conclude
:
that
this
first
Creator
of
Nature
was
without
beginning
,
and
because
we
shall
else
haue
no
place
to
rest
at
,
confesse
him
to
be
infinite
and
eternall
.
Thus
the
creature
leades
vs
to
finde
out
the
Creator
,
and
proceeding
from
one
essence
to
another
,
attaines
at
last
to
the
first
essence
,
endlesse
&
euerlasting
,
as
the
spring
and
originall
of
all
in
generall
,
to
wit
,
the
almightie
and
omnipotent
great
God.
Hauing
thus
attained
to
the
knowledge
of
God
by
the
creature
,
let
vs
nowe
proceede
to
learne
to
know
what
the
creature
is
:
which
beeing
the
whole
scope
and
argument
of
the
Treatise
following
,
I
will
leaue
the
whole
case
to
be
resolued
thereby
,
as
beeing
therein
handled
at
full
and
very
learnedly
.
Now
my
humble
sute
vnto
your
Worship
is
,
that
in
regarde
of
some
breach
of
promise
,
concerning
my
Paradox
Apologie
,
which
long
since
you
should
haue
had
,
but
that
the
troubles
of
the
time
,
&
misinterpretation
of
the
worke
by
some
in
authoritie
,
was
the
only
cause
why
it
went
not
forward
:
that
you
would
please
to
accept
of
this
excellent
labour
,
not
as
in
discharge
of
that
former
debt
,
because
it
being
againe
restored
me
,
shall
shortly
come
to
aunswer
for
it selfe
,
but
rather
to
looke
with
the
more
fauourable
regard
on
this
,
first
for
the
honorable
Frenchmans
sake
,
whose
workes
doe
carry
no
meane
commendation
through
the
vvorlde
:
And
next
,
for
the
vnfained
affection
I
beare
you
,
deuoting
my
best
abilities
of
studie
to
your
kinde
patronage
,
so
please
you
but
to
grace
them
with
fauourable
acceptance
.
The
Treatise
against
Atheisme
,
written
by
the
same
Author
,
to
the
same
person
,
and
annexed
to
this
learned
labour
of
his
,
beeing
likewise
so
lately
come
to
my
handes
,
I
will
(
by
Gods
assistance
)
finish
with
what
expedition
I
may
,
and
entitle
it
to
the
kinde
entertayner
of
this
former
,
as
beeing
a
booke
most
needfull
for
these
times
,
wherein
neuer
enough
can
be
sayde
or
written
of
that
argument
,
so
mightie
is
the
multitude
of
blasphemous
Atheists
,
and
so
dangerous
their
proceedings
to
Gods
high
dishonour
.
I
am
loth
to
be
troublesome
by
tediousnes
to
your
Worship
,
because
to
the
wise
and
iuditiall
,
I
know
a
word
is
sufficient
:
the
worke
,
my selfe
,
and
what
I
can
beside
,
I
prostrate
to
your
gentle
interpretation
,
wishing
to
you
,
the
vertuous
Gentlewoman
your
wife
,
&
hopefull
issue
,
all
those
hapepie
blessings
that
this
worlde
can
or
may
affoord
,
&
after
the
finishing
of
this
frail-terrestriall
pilgrimage
,
a
full
measure
of
eternall
tranquilitie
in
the
Land
of
the
liuing
.
Your
VVorships
in
all
trunesse
of
affection
,
An
:
Mundy
.
To
the
Reader
.
BY
the
iudgement
of
the
best
and
learnedst
Philosophers
,
as
also
by
some
apparant
proofe
in
our
owne
selues
,
wee
finde
,
that
our
affection
or
desire
after
any
thing
,
is
a
quality
proper
&
peculier
to
the
soule
:
for
from
it
onely
are
our
affections
deriued
,
and
thereby
are
we
led
to
the
prosecution
of
whatsoeuer
we
can
most
couet
.
Now
,
all
our
longings
and
desirous
appetites
,
are
not
euermore
for
the
best
,
albeit
in
our
fraile
iudgements
it
may
carry
a
wel
seeming
likelyhoode
:
but
too
often
we
finde
it
by
wofull
experience
▪
that
we
haue
no
greater
enemies
then
our
owne
affections
,
nor
fall
into
heauier
daungers
,
then
those
we
are
led
to
by
our
owne
wilfull
follies
.
To
runne
into
particularities
of
our
seuerall
appetencies
,
as
some
after
honour
,
others
after
riches
,
others
after
temporarie
glory
or
applause
,
and
others
after
vaine
&
friuolous
pleasures
:
would
require
a
larger
discourse
then
this
whereto
I
am
limitted
,
and
I
should
but
follow
the
olde
track
of
custome
,
which
almost
is
handled
in
euery
tractate
.
Yet
we
find
the
nice
natures
of
some
to
be
so
scrupulous
,
that
when
the
liuer-veine
of
theyr
corrupted
opinions
is
but
toucht
a
little
,
not
launced
or
let
blood
for
the
better
safety
of
their
health
:
they
fall
into
such
extraordinarie
fits
,
or
rather
frenzies
,
that
no
men
are
more
condemned
,
then
they
that
can
soonest
cure
them
,
nor
worse
entreated
,
then
such
as
best
loue
them
.
And
what
is
the
maine
impediment
in
those
teachie
humorists
,
but
only
a
mighty
assurance
and
ouer-weening
of
their
own
knowledge
,
and
skilfull
reach
in
all
thinges
whatsouer
?
whereas
if
theyr
capacity
of
knowledge
were
brought
to
the
true
touch
indeede
,
it
would
euidently
appeare
that
they
know
nothing
at
all
,
at
least
not
what
they
ought
to
know
,
and
would
best
of
all
become
them
to
haue
knovvledge
of
.
The
ambitious
man
pretends
to
know
what
honour
&
height
of
dignity
is
;
yet
findes
his
knowledge
to
be
meere
ignorance
,
vvhen
the
miserable
downfall
from
his
expectation
,
teacheth
him
(
too
late
)
that
a
meane
estate
had
beene
much
better
.
The
greedy
scraping
money-monger
perswades
himselfe
,
that
his
knowledge
in
managing
of
worldly
commodities
,
and
battering
for
best
aduantage
by
bargayning
,
is
as
much
as
is
needfull
and
necessarie
for
him
to
be
acquainted
withall
,
and
that
,
that
is
the
onely
reall
substance
of
knowledge
indeede
:
but
when
he
finds
by
som
crosse
&
change
of
the
world
,
as
either
losse
at
Sea
abroade
,
rapine
of
theeues
at
home
,
or
some
other
casualtie
(
vvhereof
there
vvanteth
no
aboundance
)
that
this
vvorldlie
knowledge
is
indeede
but
witlesse
folly
,
then
hee
can
cry
out
with
the
Philosopher
,
that
hee
had
much
witte
,
but
no
knovvledge
.
The
like
might
be
said
of
the
proude
,
enuious
,
wanton
,
Epicure
,
&c.
all
of
them
coueting
no
other
kinde
of
knowledge
,
but
what
best
fitteth
&
agreeth
with
their
sensuall
appetites
;
to
whom
I
aunswer
with
that
learned
Father
Saint
Ambrose
;
That
it
had
beene
much
better
for
them
not
to
haue
knowne
at
all
,
except
they
had
attayned
to
true
knowledge
indeede
.
Seneca
tells
vs
,
that
the
looking
Glasse
was
first
made
&
inuented
,
for
a
man
to
come
to
the
easier
knovvledge
of
himselfe
thereby
.
Nowe
albeit
we
may
gather
somwhat
concerning
our selues
,
when
we
view
our
faces
,
proportion
and
the
bodies
liniaments
therein
:
yet
Socrates
reached
to
a
greater
matter
,
and
applied
this
beholding
of
our selues
in
a
Glasse
,
to
an
euident
enstruction
of
life
and
good
behauiour
.
For
,
he
would
very
often
aduise
his
Schollers
and
follovvers
,
to
make
a
continuall
vse
of
looking
themselues
in
a
glasse
,
to
the
end
,
that
he
who
perceaued
his
shape
to
be
comly
and
well
beautified
,
might
thereby
learne
to
shunne
all
turpitude
in
manners
,
which
would
much
deforme
and
blemish
so
goodly
an
appearance
.
Moreouer
,
hee
gaue
them
this
further
admonition
,
that
vvhen
any
one
did
discern
by
the
glasse
,
some
want
eyther
of
apt
forme
or
comlines
in
himselfe
,
or
any
other
impediment
vvhich
hee
thought
to
be
defectiue
:
that
his
labour
and
care
should
be
the
more
industriously
applyed
,
to
recompence
the
lack
of
his
outward
wants
and
imperfections
,
with
the
mindes
inward
vertues
&
more
splendant
graces
.
Contrariwise
,
if
the
outward
shape
appeared
Angell-like
&
goodly
:
to
make
the
inward
part
thereto
as
beautifull
in
resemblance
,
by
auoyding
all
occasions
that
may
deforme
it
.
Vpon
consideration
(
gentle
Reader
)
of
that
which
hath
been
before
alleaged
,
happening
so
vvell
on
this
excellent
Treatise
,
vvritten
in
French
by
Monsieur
du
Plessis
,
an
honorable
Gentleman
of
the
Kings
Counsell
,
and
gouernour
of
his
Crovvne
and
Kingdome
of
Nauarre
,
being
entituled
,
The
true
knowledge
of
a
mans
owne
selfe
,
and
therfore
may
the
more
aptly
be
compared
to
a
Glasse
,
that
guides
a
man
to
the
knowledge
of
himself
:
I
was
the
more
desirous
to
bestow
translation
on
it
,
that
it
might
passe
abroade
to
generall
benefit
.
And
so
much
the
rather
was
I
thereto
induced
,
because
this
Glasse
hath
a
vvonderous
difference
from
the
other
,
which
but
deliuer
our
outward
shape
and
semblance
onely
;
For
this
discouers
the
inward
parts
of
the
bodie
,
from
the
very
houre
of
conception
,
to
the
latest
minute
of
life
,
vvith
the
manner
of
nourishing
,
encreasing
and
grovving
to
perfection
,
and
how
the
body
naturally
liueth
by
his
power
&
organes
,
with
euery
sence
,
nerue
and
faculty
thereto
belonging
;
likewise
how
the
soule
hath
her
being
in
the
body
,
approouing
the
dignitie
and
immortalitie
thereof
.
My
humble
sute
to
thee
,
in
requitall
of
my
labour
,
and
the
inestimable
benefitte
thou
mayst
gaine
heereby
:
is
,
that
thou
wouldst
reade
it
with
reuerence
and
discretion
,
as
a
woorke
not
meete
for
euery
immodest
iudgment
.
Let
thy
reuerence
be
to
God
,
who
hath
so
miraculously
wrought
for
thee
,
and
bestowed
so
many
blessings
on
thee
in
Nature
.
Let
thy
discretion
guide
thee
step
by
step
,
to
a
true
and
perfect
knovvledge
of
thy selfe
,
by
shunning
those
corruptions
and
vices
that
blemish
&
vvrong
Nature
,
and
embracing
those
excellent
prescriptions
heerein
inserted
,
to
preserue
thee
in
a
most
tranquile
&
happy
condition
.
Last
of
all
,
for
him
that
first
in
French
vvrote
it
,
and
my selfe
that
haue
made
it
apt
for
thee
in
English
:
we
will
refer
our selues
together
to
thine
ovvne
construction
,
beeing
loath
to
conceaue
so
vnkindlie
of
thee
,
as
for
a
good
turne
to
looke
for
any
other
then
kindnes
at
the
least
,
which
if
thou
canst
affoord
vs
,
it
is
all
we
desire
,
and
in
trueth
no
lesse
then
wee
haue
well
deserued
.
Thine
,
A.
M.
Errata
.
FOr
dogs
,
read
drugs
.
page
,
1.
line
6.
For
Genues
,
read
Gennes
.
pa.
34.
li.
11.
For
intestiues
▪
read
intestines
.
pa.
52.
li.
2.
For
he
,
read
the.
page
53.
line
.
20.
For
cerkitude
,
read
certitude
.
page
.
96.
The
true
knovvledge
of
a
mans
owne
selfe
.
IF
great
&
excellent
spirits
,
tooke
delight
to
know
and
vnderstand
the
nature
of
all
kindes
of
Beastes
,
trees
,
hearbes
,
dogges
,
&
other
things
,
vvhich
God
by
his
power
created
,
by
his
wisedom
gouernes
&
maintaineth
,
and
in
his
liberal
bounty
hath
ordained
to
our
vse
:
surely
,
vvith
farre
greater
reason
,
vvee
ought
to
take
some
paines
to
haue
knovvledge
of
our
own
selues
.
The
knovvledge
of
a
mans
owne
selfe
,
auaileth
,
not
onely
for
preseruation
of
the
bodies
health
,
but
likewise
to
moderate
the
vehemēcie
of
inordinate
affections
,
which
hinder
and
impeach
the
health
of
iudgement
.
And
,
although
it
bee
a
matter
indeed
very
hard
to
expresse
,
in
regard
of
the
excellencie
&
inexplicable
maiestie
therein
consisting
,
agreeing
with
him
that
said
,
Excellent
actions
are
of
great
difficultie
:
Yet
,
for
the
profit
and
pleasure
which
may
be
gathered
thereby
,
my
good
will
shall
stretch
foorth
her
vttermost
abilitie
.
Our
neerest
way
then
to
attaine
this
intelligence
,
is
in
speaking
first
of
our
chiefe
&
principall
part
,
namely
the
soule
.
The
soule
is
a
substance
simple
,
hauing
continuall
agitation
in
the
naturall
bodie
,
possessed
of
parts
capable
to
the
actions
thereof
,
and
albeit
(
of
herselfe
)
shee
haue
powers
and
perfections
:
yet
it
is
so
,
that
while
shee
abideth
within
the
bodie
,
shee
hath
no
vse
vvithout
her
organes
,
and
those
parts
of
the
bodie
that
doe
agree
with
her
actions
.
It
remayneth
therefore
to
know
what
vertues
are
in
the
Soule
;
in
what
parts
of
the
body
she
performes
her
actions
;
by
vvhat
meanes
;
&
how
her
vertues
are
extended
;
with
the
full
effects
of
her
strength
.
The
Phylosopher
numbers
fiue
seuerall
powers
in
the
soule
,
which
are
discerned
by
offices
,
organs
and
obiects
,
that
is
to
say
,
those
thinges
whereon
shee
grounds
her
action
.
The
first
of
these
powers
or
perfections
,
is
called
vegetatiue
,
which
by
the
meanes
of
such
thinges
as
doe
preserue
her
,
(
namely
,
ayre
,
eating
and
drinking
,
sleeping
and
watching
,
rest
and
motion
,
euacuation
of
superfluities
,
and
the
affections
of
the
hart
nourishing
the
bodie
,
)
doe
giue
increase
,
and
power
to
beget
.
Nourishment
is
made
by
the
vertue
of
naturall
heate
,
which
conuerts
the
meat
&
drink
into
the
substaunce
of
him
that
takes
it
.
The
organes
&
instruments
which
haue
vse
of
this
power
in
operation
,
are
those
parts
of
the
body
appointed
to
receiue
,
change
,
and
transport
our
foode
:
as
are
the
mouth
,
the
pipe
or
passage
of
the
throate
,
the
ventricle
,
the
liuer
,
and
the
veines
,
which
doe
conuey
the
blood
.
Howbeit
,
all
the
bodies
parts
doe
serue
to
make
nourishment
,
&
conuert
the
seuerall
aliments
or
sustenaunce
into
their
substaunce
:
whereupon
one
vvell
saith
,
that
each
part
hath
his
peculiar
power
,
to
receiue
,
retaine
,
alter
,
and
expell
.
The
maner
how
the
body
is
nourished
,
is
necessary
to
be
known
▪
as
well
in
regarde
of
health
,
as
also
behauiour
,
which
makes
mee
the
more
willing
to
describe
it
,
for
all
mens
easier
apprehension
.
When
the
stomacke
or
ventricle
hath
receiued
the
foode
,
it
locks
it
vp
afterward
to
heate
&
conuert
it
into
a
kind
of
white
matter
,
which
beeing
so
changed
(
according
to
his
qualities
)
discends
by
degrees
into
the
guts
and
bowels
,
certaine
veines
wherof
doe
sucke
and
draw
the
very
purest
&
best
substaunce
,
and
so
do
cary
it
to
the
Liuer
.
When
it
is
grosse
&
superfluous
,
it
discends
into
the
nether
guttes
,
but
when
it
is
elaborate
and
refined
by
the
Liuer
,
then
doth
it
make
some
ample
distribution
.
For
,
the
chollerick
humour
,
in
the
greatest
part
is
with-drawne
,
&
receiued
into
a
little
pursse
,
cōmonly
called
the
purse
of
the
gaule
.
Mellancholie
,
which
is
the
very
grossest
and
most
earthy
bloode
,
is
sent
into
the
Spleene
.
The
part
cold
&
dry
,
cōmonly
called
fleame
,
is
dispersed
by
diuers
proportions
into
the
veines
,
according
to
the
oppinion
of
many
,
the
very
best
whereof
the
kidneies
doe
drawe
to
them
for
theyr
nourishment
,
and
the
rest
is
caried
by
vessels
attending
on
the
bladder
,
whereof
vrine
is
made
in
that
part
.
What
else
remaineth
of
this
masse
or
substance
,
is
transported
to
the
hart
,
where
the
right
ventricle
thereof
receiues
and
purifies
it
,
to
the
ende
it
may
bee
conuenable
and
fit
for
nourishment
.
Moreouer
,
one
part
of
the
bloode
so
receiued
into
the
right
ventricle
of
the
hart
,
is
deriued
vnto
the
left
ventricle
,
&
conuerted
into
the
spirits
vitall
:
So
called
,
because
by
them
the
life
&
natural
heate
of
the
bodie
is
preserued
,
and
so
are
the
animall
spirits
of
the
braine
made
,
which
are
the
instruments
of
moouing
and
vnderstanding
,
and
of
those
noble
actions
that
conduct
our
life
.
Againe
,
from
thys
right
ventricle
of
the
hart
,
is
the
blood
distilled
into
the
veines
,
and
from
them
an
apposition
&
commutation
of
them
,
is
conuayed
into
our
substance
.
There
are
three
seuerall
digestions
made
,
onely
to
perfect
thys
nourishment
:
the
first
is
in
the
ventricle
,
which
vulgarly
is
called
the
stomack
,
whē
the
food
is
conuerted
into
matter
dry
and
white
:
the
second
is
in
the
Liuer
,
where
the
said
matter
is
altered
,
&
takes
a
kind
of
red
colour
:
the
third
is
in
the
veines
,
where
this
matter
(
already
cōuerted
red
,
and
made
blood
)
is
purified
,
thinned
,
and
heated
,
by
the
vertue
and
warmth
of
those
spirits
which
are
in
the
arteries
,
&
(
as
the
nature
of
sweat
)
doe
passe
ouer
the
heads
of
those
arteries
,
and
subtilly
is
mingled
with
the
blood
of
the
veines
.
Heerein
truly
nature
gaue
vs
the
lawe
&
example
of
communicating
our
graces
,
gyfts
,
and
perfections
,
from
one
to
another
,
for
the
arteries
,
which
are
the
pypes
appoynted
for
carriage
of
the
spirits
,
where
the
finest
&
perfectest
blood
(
regularlie
placed
vnder
the
veines
,
by
poares
&
little
holes
almost
imperceptible
)
doe
make
cōmunitie
of
their
spirits
with
the
veines
,
to
the
end
that
the
bloode
of
those
veines
most
corsiue
and
cold
,
might
be
heated
,
altered
,
&
subtiled
by
the
meanes
of
those
spirits
:
in
recompence
of
which
benefit
,
the
veines
doe
impart
theyr
blood
to
the
arteries
,
to
moisten
and
temper
theyr
spyrites
,
which
(
without
thys
helpe
)
would
be
verie
dry
,
burning
,
and
too
hote
.
The
like
argument
deriued
from
nature
,
vseth
S.
Paule
,
1
,
Cor.
12.
cōferring
the
offices
of
the
bodies
members
,
the
vtilitie
,
dignitie
and
cōmunication
of
them
,
with
the
spirituall
graces
,
which
god
hath
distributed
to
euerie
one
perticulerly
,
to
make
a
cōplete
body
,
&
an
intire
church
(
as
it
were
,
)
the
place
is
well
worth
the
noting
.
Wee
commonly
say
,
that
the
hurte
or
defect
of
the
first
digestion
,
cannot
be
corrected
&
repaired
by
the
other
:
euen
so
,
when
the
ventricle
dooth
not
iustlie
performe
his
dutie
,
the
matter
which
remayneth
ouer-rawe
or
cruded
,
can
neuer
ingender
good
blood
.
Therefore
,
such
as
giue
not
due
leysure
to
theyr
stomack
to
make
digestion
,
doe
fill
their
bodies
with
hurtful
humours
,
abating
and
weakening
the
vertue
of
theyr
stomacke
,
and
likewise
of
theyr
liuer
:
whence
groweth
Palsies
,
trembling
or
shaking
of
the
members
,
age
hastened
sooner
thē
should
be
,
with
blisters
and
bleanes
,
which
deforme
and
much
mis-shape
the
bodie
.
Yet
is
not
this
all
the
inconuenience
&
hurt
that
ensues
heereby
,
for
if
the
blood
be
impure
,
the
spirits
made
therof
,
cannot
be
cleere
or
noble
,
of
which
spirits
,
are
vapours
&
fumes
subtilly
extracted
&
drawn
frō
the
blood
,
of
which
spirits
are
begotten
and
heated
the
left
ventricle
of
the
hart
,
&
made
like
industrious
&
liuelie
sparkles
,
to
giue
heat
and
vertue
to
the
parts
of
nature
,
as
both
proffer
and
produce
theyr
actions
.
These
sparkles
haue
been
(
by
reason
of
their
dignitie
&
excellence
)
in
so
great
admiration
,
that
diuers
entred
rashly
into
this
errour
,
that
those
spirits
were
the
substance
of
the
soule
:
then
the
impure
blood
,
badly
digested
,
grosse
and
disorderly
concocted
can
neuer
be
made
spirites
,
nor
by
ouergrosse
and
impure
spirits
,
can
be
doone
anie
noble
actions
,
neyther
can
the
soule
be
freelie
exercised
in
her
offices
,
onely
through
theyr
most
harmefull
hinderances
.
For
we
see
those
men
that
are
giuen
to
intemperancie
,
be
commonlie
sleepie
,
dull
,
of
slender
capacitie
,
not
able
any
long
while
to
contemplate
,
retaine
,
well
conferre
,
or
vnderstand
the
order
,
discourse
,
causes
and
effects
of
thinges
,
neyther
what
conuenaunce
or
difference
is
among
them
:
nor
can
they
promptly
or
expeditiously
apprehend
and
iudge
the
benefite
or
harme
,
which
ensueth
on
any
thing
taken
in
hand
,
so
great
is
the
intemperance
of
the
mouth
.
Heraclitus
the
Ephesian
,
by
impuritie
of
his
feeding
,
became
full
of
the
Dropsie
.
Salomon
saith
,
that
more
perish
by
the
intemperance
of
the
mouth
,
then
by
the
sword
.
Hipocrates
numbers
sixe
things
,
which
hee
calls
not
naturall
in
vs
,
because
they
are
no
parts
at
all
or
members
of
the
body
,
yet
necessarie
notwithstanding
to
maintain
life
:
which
are
ayre
,
eating
&
drinking
,
sleep
and
watchfulnes
,
motion
&
rest
,
euacuation
of
superfluities
,
and
the
affections
of
the
hart
.
Hee
giues
a
rule
whereby
to
know
those
things
profitable
for
the
bodie
,
as
also
the
manner
&
order
howe
to
vse
them
.
First
(
saith
hee
)
labour
and
moderate
exercise
of
the
body
,
meat
,
drink
&
sleep
,
all
these
things
are
to
bee
vsed
in
a
meane
.
The
benefite
of
the
first
,
is
,
that
by
moderate
labor
,
naturall
heat
is
excited
and
mooued
,
superfluities
are
consumed
&
expelled
,
which
is
a
profitable
thing
before
new
viands
be
receiued
.
For
euen
as
hot
water
by
the
fires
side
becomes
coole
,
when
cold
water
is
mingled
therewith
:
so
is
digestion
hindered
,
when
the
stomacke
is
charged
vvith
fresh
receite
of
foode
,
not
staying
till
the
former
haue
taken
his
due
course
.
Thys
ought
wee
especially
to
auoyde
,
according
to
the
rule
which
sayth
:
that
the
more
vve
nourish
an
impure
bodie
,
the
more
we
do
offend
&
dangerously
hurt
it
.
Those
labours
&
exercises
,
which
do
cause
great
agitation
of
the
armes
&
stomacke
,
are
most
agreeable
for
health
:
but
care
must
bee
had
of
ouer
great
stirring
,
as
well
of
the
bodie
as
of
the
minde
,
immediatly
after
refection
is
receiued
,
for
then
we
should
rest
,
or
keep
ourselues
from
immoderate
moouing
,
because
(
in
that
case
)
the
stomacke
beeing
too
much
stirred
,
it
cannot
intirely
and
fully
make
his
digestion
:
For
the
little
doore
beneath
in
the
stomacke
,
by
thys
ouer-hastie
stirring
,
is
opened
,
&
therethrogh
escapeth
some
matter
vndigested
,
which
fault
(
as
already
vvee
haue
said
)
cannot
afterwarde
againe
repaire
it selfe
.
The
qualities
,
measure
or
quantities
,
the
kindes
or
sorts
of
food
,
the
time
,
and
the
place
for
taking
them
,
the
cōplexions
both
of
them
,
and
those
that
receiue
them
:
ought
also
to
be
diligently
cōsidered
&
weighed
,
but
them
we
doe
referre
to
the
Phisitions
,
who
haue
therin
prescribed
very
learned
rules
.
Sleepe
is
necessarie
for
the
preseruation
of
health
,
and
then
it
best
agreeth
with
the
bodie
,
when
the
vapours
and
fumes
(
both
sweet
and
profitable
)
of
nourishment
,
beeing
in
the
stomack
,
doe
raise
vp
thēselues
to
the
braine
,
slyding
sweetly
thorowe
the
ventricles
of
the
braine
,
thickning
and
mingling
them-selues
vvith
the
braines
naturall
coldnes
:
for
,
in
discending
,
they
woulde
hinder
the
course
of
the
motiue
and
sensitiue
spirits
,
and
stop
the
conduits
of
vnderstanding
,
and
those
nerues
vsuallie
seruing
for
motion
.
Nor
doe
I
without
iust
cause
terme
these
vapours
to
be
sweet
:
for
if
they
bee
at
any
time
too
clammie
,
sharp
,
dul
,
or
slow
,
they
doe
then
wounde
the
braine
,
and
engender
Apoplexies
.
This
rest
serues
to
recreate
the
powers
of
the
soule
,
it
moystens
the
braine
to
beget
new
spirits
,
and
labours
for
perfecting
the
offices
of
the
ventricle
&
liuer
:
all
which
thinges
at
full
it
performeth
,
because
the
hart
(
therby
)
reuocates
&
drawes
his
heat
to
him
.
For
those
mēbers
which
are
farre
off
from
the
hart
,
do
wexe
cold
by
sleeping
,
as
we
may
note
in
the
hands
,
head
and
feete
:
wherefore
it
behoueth
to
couer
those
parts
better
in
the
time
of
rest
&
sleeping
,
then
whē
we
are
awake
,
busied
,
and
labouring
.
This
reuocation
of
heate
and
blood
for
the
hart
,
works
it selfe
thus
,
the
vapors
being
made
cold
by
the
braine
,
in
discending
,
doe
meete
warme
fumes
cōming
from
the
hart
,
wherevpon
those
vapours
are
chased
to
the
exteriour
parts
,
and
so
the
heate
of
the
hart
more
amply
is
augmented
:
wherof
,
the
hart
,
by
the
arteries
,
like
to
a
King
,
(
willing
to
assist
&
furnish
thorowly
the
indigences
&
wants
of
the
liuer
,
and
the
stomack
)
makes
his
prouision
and
store
of
blood
&
heate
,
to
help
thē
with
supply
in
perfecting
their
concoctions
,
and
offices
of
nature
.
And
assuredlie
,
heerein
we
haue
a
liuelie
example
,
of
the
well
guiding
,
gouerning
,
&
managing
of
a
cōmonwealth
:
for
the
hart
(
as
Prince
and
King
)
enricheth
&
furnisheth
him self
in
the
time
of
peace
and
rest
,
(
commonlie
called
sleep
)
to
the
end
he
may
in
needful
time
likewise
,
distribute
to
the
liuer
and
stomacke
,
such
spirits
as
are
sufficient
for
their
working
,
which
spirits
do
helpe
,
further
and
fortefie
the
naturall
heate
.
Truely
,
the
first
and
chiefest
office
of
a
Prince
or
Gouernour
of
any
Country
,
is
,
or
ought
to
bee
,
that
his
Subiects
may
liue
in
quiet
,
without
vexation
or
trouble
of
incursions
,
and
thefts
of
enemies
.
The
second
office
,
is
,
that
he
take
order
they
haue
victuals
and
prouision
,
for
their
nourishment
and
maintenaunce
.
And
the
third
,
is
,
that
they
should
bee
instructed
in
Religion
,
honest
actions
,
&
other
necessary
Artes
,
for
maintenaunce
of
humaine
societie
.
Sleepe
then
is
most
necessarie
,
and
serueth
for
euery
one
of
these
vertues
in
the
soul
,
as
in
the
office
vegetatiue
or
nourishing
,
because
it
perfects
digestion
:
and
there
is
nothing
more
certaine
,
then
that
vncurable
crudities
doe
come
thorow
lacke
of
rest
&
sleepe
.
For
not
onely
by
ouer-long
watching
,
the
food
receiued
cannot
perfectly
concoct
it self
,
but
likewise
the
vertue
of
the
ventricle
is
feebled
and
vtterly
ouer-throwne
:
as
well
through
the
charge
&
weight
of
the
foode
,
as
also
that
the
nerues
are
made
weake
by
the
feeblenes
of
the
braine
,
whence
they
proceede
,
and
this
debilitie
is
only
caused
by
want
of
rest
.
It
serues
also
in
the
power
appetente
:
for
the
hart
attracts
his
heate
,
and
engenders
great
aboundance
of
spirits
,
which
are
alwaies
the
cleerer
,
the
more
the
bloode
is
neate
and
purified
.
It
profits
likewise
the
power
principal
,
which
is
the
vertue
Intellectiue
,
for
hee
orders
his
actions
by
meanes
of
the
spirits
in
the
braine
,
which
touch
&
mooue
the
nerues
,
as
well
sensitiue
as
motiue
.
Adde
wee
heereto
,
that
in
sleepe
,
the
substance
of
the
braine
is
refreshed
and
moistened
,
which
braine
,
(
by
too
great
drynes
,
)
looseth
his
complexion
,
&
the
substaunce
of
the
nerues
cannot
then
wel
performe
their
offices
:
iustly
agreeing
with
the
strings
of
a
musicall
instrument
,
which
if
they
be
too
dry
,
or
too
moist
,
too
slack
,
or
too
much
extēded
,
they
can
yield
no
sounde
of
good
accordance
.
This
place
admonisheth
vs
to
speake
of
dreames
and
fantasies
,
which
happen
in
the
time
of
sleepe
,
and
are
nothing
else
but
meere
imaginations
,
that
present
themselues
,
vvhen
the
spirits
(
which
are
the
instruments
of
our
cogitations
)
leaue
their
orderly
course
,
&
confusedly
and
irregulerly
moue
themselues
in
the
braine
.
There
are
diuers
sorts
of
dreames
,
some
being
called
common
&
vulgare
,
because
that
the
causes
are
euident
:
as
when
in
our
sleepe
,
the
images
and
shapes
of
things
,
which
the
day
before
haue
exercised
and
frequented
our
cogitations
,
doe
make
a
tender
and
offer
of
thēselues
:
as
Iudges
do
often
reuolue
on
theyr
law-cases
:
Scholastical
Diuines
,
on
theyr
relations
&
vrgent
examinations
:
Carters
cal
on
theyr
horses
:
Sheepheards
on
their
sheepe
,
and
so
of
others
.
Sometimes
the
cause
of
dreames
is
within
vs
,
as
those
dreames
which
agree
with
the
humors
abounding
&
working
in
vs
,
and
these
humors
doe
induce
imaginations
:
as
sometimes
,
by
the
great
aboundance
of
phlegme
beeing
in
the
stomacke
,
a
man
dreams
that
he
is
swimming
in
a
water
:
or
by
the
weight
&
thicknes
of
humour
in
the
stomacke
or
braine
,
a
man
thinkes
he
is
crowded
,
or
down-pressed
in
his
sleepe
.
There
be
other
sorts
of
dreames
,
which
are
many
times
predictions
or
fore-runners
,
of
such
things
as
are
to
ensue
:
but
these
dreames
are
not
alwaies
certaine
,
&
they
happē
to
persons
,
by
reason
of
some
speciall
cōplexion
or
temprature
remaining
in
them
,
or
else
by
gyft
of
diuine
perfection
:
as
naturally
some
one
is
more
enclined
to
poesie
or
musique
,
then
another
.
Many
especiall
examples
haue
beene
noted
,
as
namely
the
Phisition
of
Augustus
,
who
dreamed
that
the
Tent
belonging
to
the
sayde
Prince
,
should
be
spoyled
:
whereof
he
aduertised
the
Emperor
,
who
immediatly
did
withdraw
from
thence
,
and
soone
after
it
hapned
,
that
the
enemy
came
&
set
vpon
it
,
spoyling
&
destroying
all
that
was
in
it
.
And
Cicero
,
who
dreamed
of
Octauius
before
hee
knewe
him
,
that
hee
should
be
the
Prince
of
that
cōmonwealth
.
And
a
souldier
at
Genues
,
who
dreamed
that
hee
should
be
deuoured
by
a
Serpent
,
and
therefore
,
on
the
day
he
should
haue
bin
shipt
away
thence
amongst
others
,
he
hid
himselfe
in
his
house
:
where
,
by
the
inconuenience
of
a
tumult
,
vvhich
happened
that
day
in
the
Citty
,
he
was
slaine
by
a
bullet
,
which
came
from
a
peece
named
a
Serpentine
.
There
are
other
manner
of
dreames
,
which
diuinely
are
sent
to
mē
by
inspirations
,
or
announciations
of
Angels
:
such
as
were
the
dreames
of
Iacob
,
Ioseph
,
Daniell
,
and
such
like
.
Such
doe
neuer
happen
vpon
light
affaires
or
occasions
,
but
in
cases
of
importance
:
as
for
the
gouernment
of
GODS
church
in
Kingdoms
and
common-weales
,
for
order
and
obseruation
therein
to
be
kept
:
Which
kinde
of
dreames
are
alwaies
certaine
.
There
be
others
deuilish
,
as
the
dream
of
Cassius
,
wherof
Valerius
writeth
.
Wee
haue
then
spoken
sufficiently
(
for
this
time
)
of
the
manner
how
we
are
nourished
,
which
behooueth
the
more
to
be
vnderstood
,
for
our
better
preseruation
frō
intemperance
:
for
when
wee
giue
no
leysure
to
Nature
,
to
make
her
concoctions
and
transmutations
,
the
receptacles
of
the
bodie
doe
fil
themselues
with
hurtfull
humors
,
which
rotting
within
vs
,
doe
engender
very
dangerous
diseases
:
considering
that
the
free
and
liberall
course
of
the
animall
spirits
,
which
are
the
chiefest
and
verie
neerest
instruments
,
or
organes
of
our
vnderstanding
,
are
hindered
by
the
colde
fumes
of
the
stomack
,
which
thē
doe
mount
vp
into
the
braine
.
The
augmentation
of
nourishmēt
differs
onlie
,
according
to
the
time
&
quantitie
of
the
creature
,
for
there
is
a
power
,
which
in
a
certain
time
causeth
in
the
creature
a
iust
quantitie
,
according
to
his
kinde
:
to
wit
,
when
it
increaseth
through
all
his
dimēsions
,
as
length
,
largenes
,
and
thicknes
in
al
parts
,
which
works
it selfe
about
fiue
and
twenty
or
thirty
yeeres
.
In
this
time
nature
receiueth
most
substance
by
what
shee
takes
,
which
shee
looseth
not
by
emptying
her
fumes
&
excrements
,
for
then
is
the
heate
naturall
in
greatest
force
.
Galen
saith
,
that
after
this
iust
quantity
is
confirmed
in
the
creature
,
the
action
of
nature
growes
to
weaken
,
because
the
pipes
&
vessels
of
the
body
,
wexe
to
bee
more
dry
then
before
:
but
we
say
that
it
is
the
ordenaunce
of
God
,
who
hath
constituted
and
limitted
to
euery
creature
a
tearme
and
date
,
vntill
vvhich
time
hee
should
increase
.
Euen
as
wee
behold
the
flame
of
a
lampe
,
to
be
nourished
&
maintained
by
som
clammie
drines
which
is
in
it
:
in
like
manner
the
bodie
of
any
creature
,
hauing
life
and
vnderstanding
,
hath
som
especial
good
humiditie
,
fat
and
ayrie
,
which
commeth
of
the
seede
and
essentiall
beginning
of
the
body
,
&
disperseth
it self
throgh
all
the
parts
,
wherein
is
carried
this
viuifying
&
celestiall
heate
,
holding
together
,
&
still
nourishing
this
heate
,
which
humiditie
once
consumed
,
immediatly
that
heate
is
quenched
.
This
humidity
is
(
by
little
and
little
)
vsed
&
perfected
by
this
heate
,
and
as
the
measure
and
proportion
of
this
humiditie
is
diminished
in
vs
,
the
naturall
heate
groweth
to
be
the
more
weakened
.
And
albeit
that
thys
best
and
primitiue
humiditie
,
be
so
maintayned
and
nourished
,
by
that
which
wee
take
in
eating
&
drinking
day
by
day
,
yet
whatsoeuer
exceedeth
,
or
goes
beyond
that
iust
substaunce
,
is
held
to
bee
most
impure
.
Like
vnto
wine
,
which
while
his
first
force
&
nature
is
intire
,
he
wil
very
wel
beare
some
small
quantitie
of
water
:
but
if
often
,
&
houre
by
houre
it
shal
be
so
commixed
,
he
will
in
the
end
loose
all
his
strength
.
Vpon
the
like
termes
standeth
our
life
,
for
that
which
we
take
and
receiue
daily
in
substance
,
doth
not
so
naturally
nourish
this
viuifying
heat
,
as
the
first
and
originall
humidity
.
For
note
heereby
how
naturall
death
cōmeth
,
which
Aristotle
sayth
to
be
,
when
the
heat
naturall
is
extinct
:
that
is
to
say
,
when
the
primitiue
&
originall
humiditie
(
pure
and
intire
)
is
consumed
.
Death
not
naturall
,
hath
many
other
causes
,
to
weaken
and
impouerish
this
primitiue
humiditie
,
vvhich
is
sweet
,
pure
and
temperate
of
it selfe
:
As
by
drunkennes
,
gourmandizing
,
immoderate
lubricities
,
and
other
excesses
of
all
sorts
.
Great
pitty
then
is
it
,
that
in
respect
our
life
is
but
short
,
and
that
day
by
day
it
attracts
&
gathers
som
diminishing
;
that
yet
through
our
own
barbarousnesse
&
inhumanities
,
(
worthily
termed
worse
thē
those
of
the
Cyclops
)
we
shold
accellerate
and
hasten
our
end
,
onely
by
intemperance
,
and
diuers
extraordinary
kinds
of
excesses
.
The
augmentation
is
then
made
by
the
same
organes
,
&
by
the
same
naturall
heate
that
our
nourishment
is
.
Generation
hath
his
parts
properly
ordayned
by
nature
,
&
may
be
thus
defined
.
The
power
of
engendering
,
is
that
wherby
the
creature
is
(
as
it
were
)
remolded
,
and
renewed
for
preseruation
of
his
kinde
:
that
is
to
say
,
of
the
common
essentiall
forme
,
beeing
in
manie
distinct
and
singuler
parts
.
The
manner
how
the
fruite
is
formed
in
the
matrixe
of
a
woman
,
is
thus
.
When
the
matrix
hath
receiued
the
seede
of
man
and
woman
together
,
first
of
all
the
matrix
,
like
to
a
little
Ouen
,
(
moderatelie
made
warme
)
doth
dry
&
sweetly
harden
outwardly
the
two
seedes
together
:
and
makes
a
thin
skin
about
it
,
such
as
wee
see
about
the
hard
shell
of
an
Egge
,
which
skinne
or
membrane
,
is
made
to
keep
and
continue
the
sayde
seede
,
softly
and
sweetly
boyling
within
it
,
only
by
aboundance
of
fine
and
subtile
spirits
,
which
naturally
are
in
the
same
seede
.
This
mēbrane
,
wherin
the
seede
is
kept
and
enclosed
,
is
principally
made
of
the
Womans
seede
,
which
is
more
soft
,
and
lesse
thicke
or
massie
,
because
it
is
extended
with
more
facilitie
then
the
other
.
And
not
onely
is
thys
membrane
made
to
cōtaine
the
seede
,
but
it
is
also
for
other
vses
beside
:
for
thereon
are
placed
and
imposed
infinite
veines
&
arteries
,
to
the
end
that
by
them
the
menstruall
bloode
might
be
caried
,
for
the
nouriture
and
encreasing
of
the
fruite
,
which
veines
&
arteries
haue
their
originall
,
not
only
of
the
spermaticke
vessels
,
that
is
to
say
,
those
which
draw
,
prepare
&
carie
this
seed
,
but
likewise
of
a
great
truncke
or
veine
,
planted
and
rooted
on
the
liuer
.
This
skinne
is
(
as
it
were
)
folded
and
wrapt
about
the
matrix
,
to
the
end
the
sayde
matrixe
might
giue
warmth
to
the
fruite
round
about
.
There
is
in
this
wrapper
or
membrane
,
many
small
threds
of
veins
or
arteries
,
which
spreading
and
extending
themselues
one
among
another
,
doe
constitute
and
make
two
veines
and
two
arteries
,
and
in
the
midst
of
them
a
conduit
.
These
veines
and
arteries
,
like
rootes
of
fruite
,
beeing
planted
in
the
seede
,
doe
make
the
nauil
:
where
,
by
the
first
sixe
dayes
,
nature
cloatheth
these
stringes
and
threds
of
veines
and
arteries
,
and
the
seede
softly
boyleth
in
his
folder
.
Then
about
the
seauenth
day
,
when
the
nauill
is
formed
,
and
these
veines
and
arteries
ioyned
,
through
them
is
drawn
the
blood
and
spirits
,
&
caried
&
mingled
with
the
saide
seede
,
for
forming
of
the
principall
members
.
For
in
thys
enuellopper
there
are
diuers
entries
,
like
the
entring
into
some
little
vault
or
seller
,
in
which
entries
or
concauities
,
they
are
conioyned
together
,
&
(
thorow
those
vaultes
)
the
little
rootes
doe
attract
blood
and
spirit
.
And
while
the
seede
thus
heats
&
boileth
,
it
is
made
like
three
litle
bladders
or
purses
,
which
are
the
places
for
the
liuer
,
the
hart
,
and
braine
.
There
is
then
drawn
along
by
a
veine
proceeding
from
the
nauil
,
some
thicke
bloode
,
as
nourishment
,
vvhich
thickens
&
shuts
it selfe
into
the
seede
.
The
fore-said
veine
is
forked
,
and
alongst
one
of
those
braunches
passeth
this
blood
,
and
settles
it selfe
to
a
thicke
substance
:
behold
then
how
the
liuer
is
formed
.
Wee
see
by
experience
,
that
the
Liuer
is
nothing
else
but
thickned
blood
,
grown
hard
together
,
and
this
liuer
hath
many
smal
threds
,
which
serue
to
attract
,
retaine
,
change
and
expell
,
according
as
vve
haue
before
declared
.
Alongst
the
other
branch
of
this
veine
,
is
formed
a
gutte
or
passage
,
which
soone
after
,
carieth
,
contriueth
and
fasteneth
the
bowels
or
inwards
,
to
the
backe
of
the
creature
,
and
it
is
a
vessell
where-with
to
sustaine
the
veines
,
wherin
prospereth
the
verie
purest
part
of
blood
,
in
the
smallest
intestines
or
inwards
,
and
so
conueies
it
to
the
liuer
.
In
like
manner
,
alongst
the
same
brāch
,
the
stomack
,
the
spleen
,
and
the
bowels
are
formed
.
So
whē
the
liuer
is
perfected
,
he
makes
an
assembly
of
the
smallest
veines
,
as
of
little
rootes
,
and
by
their
assembling
is
made
a
great
veine
on
the
vpper
part
of
the
Liuer
,
which
vaine
produceth
some
high
braunching
foorth
,
whereof
is
formed
Diaphragma
:
to
wit
,
a
strange
rounde
muscle
,
lying
ouerthwart
the
lower
part
of
the
breast
,
seperating
the
hart
and
lites
from
the
stomacke
,
with
the
Liuer
and
the
Spleene
.
And
so
is
made
a
part
of
the
bones
belonging
to
the
backe
,
and
there
be
brāches
which
shoote
out
some-what
lower
,
whereof
is
also
formed
the
rest
of
the
said
back
bones
.
The
arteries
dispersed
from
the
nauill
amongst
the
seede
,
doe
tende
toward
the
ridge
of
the
back
,
&
by
little
and
little
haue
a
place
designed
,
for
forming
and
engendring
of
h●e
hart
.
These
arteries
doe
drawe
the
hotest
and
most
subtile
bloode
,
whereof
in
the
little
purse
(
therfore
appointed
)
is
the
hart
engendered
and
formed
:
vvhich
hart
is
a
solide
flesh
,
hard
and
thick
,
as
is
most
conuenable
for
so
very
hott
a
member
.
The
great
plant
or
veine
,
extends
&
goes
iust
to
the
right
ventricle
of
the
hart
,
onely
to
carry
and
administer
blood
for
his
nourishment
:
and
beneath
this
veine
,
ariseth
or
springs
vp
another
vein
,
which
carrieth
the
purified
blood
to
the
lites
,
made
subtile
and
hote
,
onelie
to
nourish
and
keepe
it
warme
.
At
the
left
ventricle
of
the
hart
ariseth
a
great
arterie
,
which
carrieth
the
spirits
vitall
,
formed
of
blood
by
the
heat
of
the
hart
,
thorow
all
the
body
.
And
euen
as
by
the
braunches
of
thys
great
trunck
of
veines
,
the
blood
is
conueyed
thorowe
all
the
bodies
parts
for
nourishment
thereof
:
So
by
the
boughes
or
armes
of
this
arterie
,
are
the
spyrits
likewise
caried
thorowe
all
the
bodie
,
to
furnish
it
with
vitall
heate
.
And
doubtlesse
,
the
hart
is
the
beginner
of
vitall
heate
,
without
which
,
the
other
members
can
not
produce
their
actions
,
neither
can
theyr
nourishment
be
dulie
made
.
Vnder
this
artery
of
the
fore-said
left
ventricle
,
springs
vp
another
arterie
,
which
serues
to
carry
the
sweet
ayre
frō
the
lungs
&
lites
to
the
hart
,
to
refresh
it
:
and
likewise
to
recarry
the
ayre
,
beeing
first
made
warme
by
the
hart
.
So
then
,
whē
of
these
two
ventricles
of
the
hart
,
are
those
veins
brought
forth
which
doe
intend
to
the
lites
:
of
the
subtile
bloode
(
vvhich
is
transported
by
this
veine
of
the
right
ventricle
of
the
hart
,
)
is
the
lungs
and
lites
formed
and
made
,
and
so
successiuely
all
the
height
of
the
body
,
is
made
by
these
arteries
&
veines
,
which
are
conueyers
to
the
spirits
and
bloode
,
whereby
nature
fullie
makes
vp
all
her
building
.
Soone
after
,
the
brain
,
which
is
the
place
and
seate
for
the
very
noblest
functions
and
offices
of
nature
,
is
formed
in
this
manner
.
A
great
part
of
the
seede
with-drawes
it self
,
&
is
receiued
into
the
third
little
purse
before
specified
,
heereof
is
the
braine
cōposed
,
whereto
is
ioyned
a
couerture
,
hard
and
dry
by
force
of
naturall
heate
,
like
vnto
a
tile
in
a
fornace
,
&
that
is
the
skul
of
the
heade
.
So
the
braine
is
onely
made
of
the
seede
,
to
receiue
,
conserue
&
change
the
spirits
,
which
are
the
instruments
and
causes
of
voluntary
moouing
,
and
of
vnderstanding
:
it
behoueth
then
that
it
should
not
be
made
of
vile
or
simple
matter
,
but
of
the
aboundance
of
seed
,
fullest
of
spirits
.
Novve
,
euen
as
the
veines
are
bredde
in
the
liuer
,
and
the
arteries
in
the
hart
:
So
are
the
nerues
in
the
braine
,
which
are
of
the
nature
of
the
braine
,
viscuous
,
clammie
and
hard
.
Nor
are
they
holow
,
like
the
veines
and
arteries
,
but
solid
&
massie
:
except
those
two
that
are
called
Opticke
,
which
doe
cōuey
the
spirits
of
the
braine
into
the
sight
of
the
eye
.
From
the
braine
discends
the
marrowe
in
the
chine
of
the
backe
,
and
there
is
great
difference
,
between
the
marow
of
the
other
bones
,
and
this
heere
spoken
of
:
for
the
marrowe
in
the
other
bones
is
a
superfluitie
of
nourishment
,
engendred
of
blood
,
ordained
to
norish
and
moisten
the
bones
,
but
the
marrow
in
the
chine
bone
of
the
back
,
is
engendered
and
made
of
the
seede
,
appointed
for
producing
of
the
nerues
sensitiue
and
motiue
.
VVee
may
(
by
that
which
hath
been
saide
)
in
some
sort
knowe
the
beginning
and
fashion
of
our
humaine
bodie
.
VVhile
the
fruite
is
in
the
wombe
,
it
is
nourished
by
blood
,
attracted
at
the
nauil
,
because
the
fluxes
ordinarie
to
women
,
do
cease
when
they
become
great
,
and
the
infant
drawes
aboūdance
of
blood
for
his
nourishment
.
The
superfluous
blood
is
deuided
into
three
parts
:
of
the
very
best
&
purest
part
,
is
the
infant
nourished
in
his
mothers
bellie
:
the
other
part
lesse
pure
,
is
caried
to
the
breasts
,
and
conuerted
into
milke
:
the
third
and
last
part
,
like
slime
in
the
bottome
of
a
marish
,
is
discharged
in
the
birth
of
the
child
.
The
times
of
the
infants
beeing
in
the
wombe
,
are
discerned
in
this
sort
:
and
the
bodies
of
male
chyldren
,
are
euer
more
perfect
then
the
female
,
for
the
seede
whereof
the
male
is
made
,
is
hotter
then
the
other
.
The
first
sixe
dayes
after
conception
,
the
seede
boileth
,
resolueth
,
and
becommeth
as
an
egge
,
making
three
little
bladders
or
purses
,
as
before
wee
haue
declared
.
Nine
dayes
following
,
is
the
attractions
of
blood
,
wherof
are
made
the
liuer
and
the
hart
:
and
twelue
dayes
after
the
afore-said
sixe
and
nine
dayes
,
is
the
liuer
,
the
hart
,
and
the
braine
to
bee
seene
and
discerned
.
Then
eyghteene
dayes
after
,
are
the
other
members
formed
:
these
dayes
nūbred
together
,
are
fortie
and
fiue
,
and
then
when
the
members
are
formed
&
discerned
,
the
fruit
begins
to
haue
life
,
for
it
hath
som
feeling
:
wher
vpon
it
is
saide
,
that
about
the
fiue
and
fortieth
day
,
the
soule
is
infused
into
the
body
.
Hipocrates
giues
a
very
good
rule
,
speaking
in
this
manner
.
The
daies
from
the
conception
,
to
the
perfection
&
intire
forming
of
the
members
,
beeing
doubled
,
doe
declare
the
time
of
the
childs
stirring
:
and
those
dayes
trebled
,
doe
shewe
the
day
for
his
deliuerance
.
So
then
,
if
the
infant
haue
his
members
and
parts
perfect
the
fiue
&
fortieth
day
,
he
will
stir
at
ninetie
dayes
,
&
shal
bee
borne
the
ninth
month
.
This
rule
is
ordinarie
in
male
Chyldren
,
but
the
female
tarie
longer
.
It
is
as
easie
likewise
to
iudge
,
howe
much
the
power
vegetatiue
is
necessary
,
which
preserues
and
maintaineth
(
by
his
offices
)
as
vvell
the
whole
frame
,
as
the
singuler
parts
there-to
belonging
:
that
is
to
say
,
by
nourishing
and
augmenting
,
it
maintaines
the
seueral
parts
,
and
by
generation
preserues
and
supplies
the
state
of
kind
.
Euery
one
ought
to
know
thys
,
&
reuerence
these
gifts
of
God
in
nature
,
vsing
them
lawfully
,
and
to
the
benefit
of
humaine
societie
:
For
it
is
no
light
offence
,
to
be
excessiue
and
dissolute
in
these
thinges
,
wherein
likewise
if
we
keep
not
a
meane
and
measure
,
there
dooth
ensue
horrible
paines
,
not
onely
temporal
,
but
also
eternall
.
Indeede
Nature
admonisheth
vs
to
bee
continent
,
and
if
shee
woulde
not
bee
deformed
in
the
beginning
,
shee
would
haue
no
other
power
vsed
in
generation
then
is
necessary
:
but
we
destroy
al
,
by
vaine
lubricities
,
inconstant
&
inordinate
meanes
,
decaying
Nature
in
her
very
selfe
.
Ouer
and
beyonde
this
,
the
dilligence
,
arte
and
care
,
which
nature
appointeth
to
engender
,
preserue
and
perfect
the
infant
in
the
wombe
of
his
mother
:
aduiseth
vs
to
preserue
and
bee
respectiue
of
kind
.
It
is
then
great
inhumanitie
,
rage
and
furie
,
if
one
part
do
grow
offensiue
to
another
:
for
we
see
by
the
archetecture
of
nature
,
the
fashion
,
the
seate
,
the
order
and
vse
of
euerie
seuerall
part
,
that
there
was
an
infinite
power
in
the
Creator
of
thys
frame
and
peece
of
workmanshippe
,
by
so
great
wisedome
or
dayned
and
compassed
,
by
vnexpressable
goodnes
liberally
furnished
,
and
prouided
of
all
thinges
for
norishing
&
maintaining
the
same
.
Doubtlesse
,
whosoeuer
sees
not
&
vnderstands
these
things
,
hath
lost
the
light
of
true
sence
,
and
is
more
degenerate
to
humaine
nature
,
thē
Nabuchadnezzer
when
hee
became
a
bruite
beast
.
And
in
truth
,
the
order
of
these
powers
is
worthy
consideration
:
for
(
as
hath
beene
said
)
the
power
to
nourish
,
maintaines
the
distinct
and
singuler
parts
:
the
power
of
augmentation
,
giues
them
a
iust
quantitie
,
that
is
to
say
,
greatnes
,
largenes
and
thicknes
:
the
power
to
engender
,
preserues
&
supplies
kinde
.
I
say
(
in
repeating
it
againe
)
that
this
order
cleerly
shews
vs
,
that
there
is
an
eternall
GOD
,
who
by
his
infinite
power
created
these
natures
,
&
by
his
incōprehensible
vvisedom
assigned
thē
theyr
offices
,
and
seperated
theyr
effects
,
as
we
may
behold
that
euery
one
begetteth
a
thing
like
to
himselfe
.
For
these
kindes
are
guarded
in
their
cerkitude
,
and
by
a
certaine
law
and
maner
are
these
liuing
creatures
produced
:
and
not
confusedly
(
without
counsell
)
mingled
&
confounded
in
their
kindes
.
We
should
consider
and
acknowledge
God
in
nature
reuerently
,
we
should
esteeme
the
actions
of
nourishing
,
giuing
increase
,
and
supplying
by
generation
,
as
diuine
gifts
and
graces
,
the
abuse
whereof
is
punished
by
most
horrible
paines
.
VVe
see
drunkennes
,
licorish
feeding
,
&
grosse
gurmandizing
,
to
bee
the
causes
of
murders
,
circumuentions
in
iudgement
,
trades
,
traffiques
and
merchandises
,
of
beggeries
,
and
miserable
ruine
of
goods
and
lands
,
of
wretched
diseases
and
sicknesses
,
as
well
corporall
as
spirituall
.
As
for
lubricities
and
immoderate
thefts
,
we
see
the
euils
and
inconueniences
ensuing
thereby
,
to
be
great
,
&
in
greater
persons
then
one
woulde
wish
to
see
it
:
wherat
those
of
better
vnderstanding
receiue
no
mean
discontentment
.
The
second
power
of
the
soule
,
is
called
sensitiue
,
it
is
that
wherby
wee
discerne
our
seuerall
actions
,
and
it
is
an
excellent
and
necessarie
benefite
to
man
:
not
only
to
search
and
seeke
after
his
liuing
,
&
a
certaine
place
wherin
to
confine
himselfe
;
but
likewise
for
many
other
offices
requisite
in
humane
societie
.
Thys
power
is
deuided
into
sences
exteriour
&
interiour
.
The
sences
exteriour
are
fiue
,
namely
Sight
,
Hearing
,
Tasting
,
Sent
or
Smelling
,
and
Touching
,
&
these
fiue
sences
are
discerned
by
theyr
offices
,
seates
or
organes
.
Sight
is
the
sence
whereby
vvee
beholde
colours
and
the
light
,
which
things
are
propper
obiects
to
the
sayd
power
:
and
this
perception
is
wrought
by
the
meanes
of
certaine
spirits
,
comming
from
the
braine
by
the
optick
nerues
,
into
the
apple
of
the
eye
,
wherein
there
is
a
christaline
humour
,
which
receiues
(
as
by
a
glasse
or
mirrour
)
the
kindes
&
lusters
of
colours
,
and
likewise
of
the
light
.
We
gather
also
hereby
,
the
greatnes
,
figure
,
number
,
motion
&
position
of
bodies
,
yet
not
singulerly
and
properly
so
,
but
likewise
these
things
are
known
with
and
by
helpe
of
the
other
sences
.
Aristotle
beeing
demaunded
,
considering
we
haue
two
eyes
,
wherfore
all
thinges
which
we
behold
,
do
not
seem
double
to
vs
?
the
aunswere
he
made
thereto
was
thus
.
That
because
the
nerues
of
the
eye
,
are
seated
betweene
the
place
of
their
originall
,
and
the
eye
,
where
they
meete
together
like
the
forke
of
a
tree
,
therfore
the
spirits
vnited
there
together
,
doe
make
the
obiect
seeme
but
one
thing
onely
.
The
interiour
organs
then
of
this
power
,
are
the
spirits
assigned
to
that
office
,
and
they
are
transported
by
the
Opticke
nerues
into
the
eye
,
whereof
the
exteriour
is
the
eye
.
This
power
serues
vs
to
knowe
the
heauens
,
&
they
moue
vs
to
vnderstand
,
the
power
and
wisedom
of
so
great
a
GOD
:
to
know
also
the
elemēts
,
and
them
seuerallie
in
their
natures
,
to
the
end
we
might
make
election
of
the
fairest
,
and
leaue
the
deformed
.
In
sooth
,
there
would
appeare
,
no
great
difference
betweene
life
and
death
,
if
we
shold
haue
perpetuall
darknesse
:
what
a
wonderful
blessednesse
then
is
it
,
and
more
then
our
frayle
thoughts
can
stretch
vnto
,
that
GOD
hath
giuen
vs
this
gift
,
namely
,
the
light
?
Plato
saith
,
that
our
eyes
are
giuen
vs
,
to
instruct
vs
in
the
knowledge
of
God
,
whē
we
behold
the
cleerenes
of
heauen
,
with
his
reguler
and
ordinarie
motions
:
for
this
admonisheth
vs
(
whether
wee
will
or
no
)
of
the
builder
and
maker
of
the
world
,
of
his
great
power
,
wisedom
,
&
counsell
,
and
of
the
admirable
and
eternall
light
,
whereof
we
shall
haue
ioy
after
this
mortall
life
.
This
power
hath
his
seate
in
the
humour
christaline
,
shut
vnder
the
bal
of
the
eye
,
which
humour
shineth
of
his
owne
nature
:
and
the
nerues
thereto
deputed
,
doe
carrie
the
spyrits
,
which
attain
to
the
boule
of
the
cirkle
,
that
shewes
it self
in
the
eyes
to
be
of
diuers
colours
.
These
spirits
thē
giue
life
to
the
eye
,
and
are
as
a
little
flame
,
resembling
the
Celestiall
bright
beame
,
and
giueth
strength
&
power
to
see
.
The
names
,
the
matter
,
the
qualities
,
&
the
seat
of
the
balls
and
humours
of
this
member
,
wee
leaue
vnto
the
Phisicall
Anatomists
:
but
properly
and
peculierly
,
by
this
sence
wee
apprehend
the
light
&
colours
,
for
,
as
Aristotle
sayth
,
the
eye
can
see
nothing
,
but
onely
by
his
colour
,
which
colour
is
the
qualitie
of
a
commixed
body
,
participating
of
the
light
.
One
demaunds
,
how
those
things
offered
&
apprehēded
by
the
eye
,
or
whether
so
euer
it
addresseth
it selfe
,
are
thereby
perceiued
?
the
common
aunswere
is
,
the
light
beeing
in
the
colour
of
the
thing
seene
,
spreads
and
extends
his
beames
thorow
the
ayre
,
and
thys
light
formes
an
image
in
the
eye
,
as
in
a
mirrour
,
because
that
the
beame
when
it
findes
the
eye
,
redoubles
if
self
&
gathers
together
,
&
so
the
image
is
made
:
as
wee
shall
see
the
Sun
beame
,
entring
by
a
creuise
or
crannie
into
an
obscure
place
,
when
it
settles
it selfe
vpon
any
hard
thing
▪
as
on
a
wall
,
it
engrosseth
&
redoubles
it selfe
,
as
is
very
easie
to
be
noted
.
If
the
light
bee
ouer
violent
,
it
may
hurt
and
offende
the
eye
,
as
wee
may
see
by
the
flash
of
lightning
:
and
any
colour
that
is
too
excellent
,
cannot
suddenlie
and
perfectly
be
discerned
,
but
it
raiseth
some
debilitie
in
the
sight
,
as
we
may
see
likewise
by
snowe
:
but
questionlesse
,
the
whole
nature
of
the
light
is
full
of
meruailes
,
and
can
neyther
be
perfectly
explicated
,
nor
sufficientlie
vnderstood
.
The
kinds
or
images
of
whatsoeuer
colours
,
are
not
perceiued
at
all
,
but
onely
by
the
means
of
the
aire
,
or
the
water
,
as
we
may
note
,
when
one
offers
a
thing
too
neer
vnto
the
eye
,
then
the
beholder
doth
not
plainly
see
it
,
for
assuredly
,
the
light
which
is
in
the
colour
,
is
very
feeble
,
and
a
man
cannot
see
or
discerne
it
,
without
some
distance
,
yea
,
and
very
ample
meanes
of
it selfe
.
And
it
is
also
to
bee
vnderstoode
,
that
the
eye
neuer
sees
any
thing
,
but
according
to
a
direct
line
,
and
that
the
shapes
or
images
which
come
into
the
eye
,
doe
carrie
the
figure
or
likenes
of
a
Piramides
,
which
figure
is
seated
in
the
thing
seene
,
and
so
in
a
direct
sharpnesse
renders
it
to
the
eye
.
The
commodities
of
this
sence
are
euident
,
as
well
for
the
knowledge
of
God
,
our
search
for
safetie
and
assuraunce
,
our
willing
preuention
of
perrils
and
inconueniences
:
as
also
for
our
choyse
and
election
,
of
those
things
which
are
beautiful
and
fayre
,
and
leauing
them
,
which
in
themselues
appeare
to
be
ill
shapte
and
counterfeit
,
&
God
knowes
what
confusion
would
happen
in
our
life
,
if
we
had
not
this
happie
and
gracious
power
of
sight
.
Hearing
is
a
Sence
wherby
we
apprehend
sounds
,
which
sence
is
garnished
outwardlie
with
an
organe
ample
enough
for
entraunce
,
but
crooked
and
ful
of
windinges
in
descending
,
to
the
end
that
by
little
&
little
,
the
sound
might
gather
it selfe
together
in
the
organe
:
for
otherwise
,
if
the
sound
entred
violentlie
,
&
altogether
,
it
would
greatly
hurt
the
power
sensuiue
.
Sounde
is
a
qualitie
,
onely
cōming
from
the
fraction
of
the
ayre
,
which
is
made
whē
two
bodies
large
and
harde
do
beat
against
one
another
.
This
fraction
is
made
in
the
ayre
,
as
wee
may
easily
see
,
when
we
throw
a
litle
light
stone
vpō
the
water
,
it
makes
an
appearance
like
litle
circles
,
in
turning
and
entring
into
the
water
:
and
euen
as
in
small
&
narrovve
Fountaines
,
those
circles
beat
often
against
the
walls
,
and
so
redouble
them-selues
:
euen
so
in
places
which
are
cauernie
,
vaulty
,
or
in
forrests
that
are
well
furnished
with
Trees
,
the
ayre
comming
frō
such
hollow
breakings
,
doth
very
audibly
and
perfectly
redouble
the
sounds
.
The
meanes
wherby
any
such
soūd
or
noise
is
apprehended
,
is
the
ayre
,
for
thereby
is
the
sounde
carried
to
the
hole
or
buckole
of
the
eare
,
and
is
there
entertained
by
another
interiour
ayre
,
tempered
by
diuers
sweet
spirits
,
only
thereunto
naturallie
ordained
,
vvhich
(
against
a
litle
thin
skinne
spredde
ouer
the
hole
,
)
renders
back
againe
the
sounde
;
as
wee
see
the
skin
doth
vpon
a
drum
or
tabour
.
This
sounde
made
against
the
saide
thinne
skin
,
by
the
spirits
tempered
of
the
sweete
naturall
ayre
,
is
conuayed
by
the
nerues
(
for
that
seruice
deputed
)
to
the
sence
cōmon
,
where
only
is
made
the
dijudication
&
discretion
,
of
the
qualities
of
all
kinds
of
soundes
:
to
wit
,
which
are
obtuse
or
piercing
,
which
are
sweet
,
rude
,
wandring
or
delightful
,
&
so
of
al
other
differences
and
varieties
in
the
sounds
.
To
this
purpose
may
wee
speake
of
our
humaine
voyce
or
speech
,
which
is
formed
and
made
on
high
at
the
rude
,
rough
,
and
sharp
arterie
,
for
so
some
call
the
cōduit
or
wezand
,
vvhere
the
tongue
(
at
the
entraunce
of
the
throat
)
smites
&
cleaues
the
ayre
,
as
we
may
verie
apparantly
beholde
in
our
Flutes
,
so
is
the
voyce
made
in
the
wezand
,
and
so
is
guided
right
alōgst
the
throat
.
Therefore
Fishes
doe
forme
no
voyce
at
all
,
for
they
haue
no
such
conduit
,
neither
lungs
or
lytes
,
by
the
motion
whereof
,
ayre
might
mount
vp
into
theyr
throat
:
these
things
are
euident
,
but
the
meanes
and
causes
are
hidden
,
beeing
an
especiall
benefite
granted
by
God
in
nature
.
Nor
can
the
said
causes
be
plainlie
vnderstoode
,
by
the
weakenes
and
obscuritie
of
the
light
of
our
capacities
:
Notwithstanding
,
we
ought
reuerently
to
giue
glory
to
the
Creator
,
for
hauing
so
wisely
created
and
ordained
the
causes
,
motions
and
effects
of
this
sence
,
which
is
so
profitable
and
auayling
,
not
onely
for
our
health
,
but
likewise
for
directing
the
affaires
of
this
life
:
For
,
by
thys
sence
vvee
haue
faith
,
saith
S.
Paule
:
thereby
we
also
make
our
contractions
,
&
in
our
conuentions
,
it
is
necessary
to
vnderstand
one
another
.
The
sence
of
Smelling
,
is
that
wherby
we
distinguish
sents
and
odours
;
The
organe
of
this
sence
is
two
little
spungie
teates
,
and
full
of
spirits
,
which
are
seated
beneath
the
forehead
,
aboue
the
cōduit
of
the
nostrils
,
whence
the
substaunce
of
the
braine
,
conuerts
to
a
little
neruie
skin
,
but
yet
exceeding
soft
and
verie
tender
:
by
the
closing
&
pressure
whereof
,
all
sents
&
smells
are
apprehended
.
Nor
are
the
two
nostrills
the
proper
sence
,
but
onely
doe
serue
to
conuey
the
odour
into
this
organe
:
as
is
verie
easie
to
be
noated
;
for
,
we
perceiue
not
at
al
anie
odours
or
smels
,
but
only
attract
the
ayre
by
the
said
nosthrils
,
to
the
organe
seated
neere
the
braine
,
to
the
end
,
such
gracious
smells
might
recreate
&
cherrish
the
braine
.
Odour
or
sent
,
is
a
certaine
qualitie
in
a
subtile
and
inuisible
fume
,
issuing
frō
commixed
bodies
,
wherewith
the
ayrie
humiditie
is
mingled
in
an
earthly
nature
,
abounding
eyther
more
or
lesse
,
and
is
like
a
thing
burnt
,
or
much
dried
▪
as
wee
may
gather
by
the
wood
of
Iuniper
▪
Rosemarie
&
others
:
wheron
it
is
said
,
that
the
humour
or
moisture
,
gouernes
in
the
sauour
,
&
the
drinesse
,
in
the
odour
.
Thinges
burnt
,
that
are
moist
in
a
mediocritie
,
doe
sauour
well
,
but
such
as
are
altogether
dry
,
haue
no
odour
at
all
:
because
in
them
both
cold
and
drinesse
,
are
the
reasons
that
they
haue
no
sent
.
And
albeit
that
some
colde
things
are
odoriferous
,
as
bee
Roses
&
Violets
:
Neuerthelesse
,
by
their
odor
they
doe
heate
and
vvarme
sweetly
.
This
is
the
reason
,
why
in
the
East
partes
,
things
of
strong
sauour
doe
most
encrease
,
because
the
coūtry
is
hot
,
and
likewise
things
exceedingly
sweete
,
haue
the
lesse
sauour
,
by
reason
they
are
fullest
of
humiditie
.
Contrariwise
,
those
thinges
which
bee
lesse
strong
,
&
yet
burning
,
are
of
the
better
sauour
,
as
Rosemary
is
good
in
odoure
,
but
very
bitter
in
the
taste
.
The
generall
differences
of
odours
,
are
those
that
bee
good
odours
,
which
comes
frō
the
sweetest
parts
,
and
best
digested
,
hauing
an
ayrie
nature
,
and
is
a
pleasing
recreation
to
the
braine
.
And
likewise
bad
odours
,
which
are
those
that
be
called
stincking
,
being
a
qualitie
comming
from
the
corrupt
and
putrified
parts
,
which
is
a
poyson
and
hurt
to
the
braine
.
There
be
other
differences
of
sent
,
taken
of
sauours
,
as
is
a
burning
and
strong
odour
,
such
as
the
sent
of
Garlick
or
Onions
:
&
the
sower
sauour
,
drawne
from
sharpnesse
,
as
the
sent
of
vineger
.
The
meane
vvhereby
vvee
discerne
and
iudge
of
these
odours
,
is
the
ayre
:
for
Fishes
do
sauour
a
smel
or
odour
in
the
water
:
as
we
beholde
them
to
be
sooner
taken
,
by
the
sent
of
some
one
baite
,
then
of
another
.
It
is
a
thing
very
necessary
to
life
,
as
wel
for
recreating
and
delighting
the
braine
,
by
the
receiuing
and
perception
of
kindliest
&
best
pleasing
sauour●
▪
as
also
for
freeing
and
ridding
(
by
the
nosthrils
)
the
superfluities
of
the
braine
.
The
sence
of
Tasting
,
is
that
whereby
we
discerne
and
rellish
sauours
:
the
organe
of
this
sence
,
is
a
neruous
skinne
,
spred
ouer
the
fleshe
of
the
tongue
,
which
fleshe
is
full
of
pores
,
slacke
,
slow
and
spungy
.
The
selfe
same
skin
is
extended
to
the
pallate
,
and
hath
his
originall
of
those
nerues
which
discende
by
the
pallate
,
to
the
roote
of
the
tongue
,
&
giues
the
tongue
his
power
to
taste
,
&
to
discerne
the
foure
chiefest
qualities
:
Now
because
the
sayd
flesh
is
full
of
spirit
and
humour
,
the
more
easily
is
therin
impressed
the
sauour
of
things
.
The
meanes
of
thys
powers
vse
in
his
actions
,
is
the
saide
loose
or
slack
flesh
,
&
the
spettle
or
moisture
which
is
aboue
it
:
and
therefore
we
see
,
that
such
as
haue
an
Ague
,
find
al
things
bitter
,
for
their
spettle
is
bilious
or
hot
,
as
much
to
say
,
as
mingled
with
the
chollerick
humour
.
The
obiect
of
thys
sence
,
is
sauour
,
which
is
a
certaine
qualitie
in
the
thing
,
hauing
more
humiditie
then
drines
,
vvhich
is
digested
by
the
heat
naturall
.
There
be
many
sorts
of
sauors
,
which
make
very
much
for
our
further
knowledge
:
because
they
shewe
and
teach
the
diuers
temperature
and
complexion
of
things
,
and
for
whom
they
are
meetest
,
vvhich
is
a
matter
well
worth
the
regarding
and
vnderstanding
,
as
wel
for
our
ciuill
regiment
in
dyet
,
as
for
the
remedie
of
diseases
:
for
,
as
Galen
saith
,
it
is
necessary
that
our
nouriture
shoulde
be
sweet
,
or
prepared
,
&
mingled
with
things
that
are
pleasing
and
sweet
.
The
sauour
that
is
sweet
,
as
of
honnie
,
or
of
sweet
wine
,
doth
delight
the
tongue
,
because
such
a
sauour
is
ayrie
,
&
agreeing
with
our
fleshe
and
bloode
,
proper
also
to
nourishment
,
temperate
both
in
heate
and
drought
:
for
,
(
as
is
already
sayd
)
it
is
needfull
that
the
nourishment
be
sweet
,
or
at
least
tempered
with
sweetnes
,
because
sweet
viands
&
drinks
,
doe
mollifie
and
fill
the
parts
which
are
dry
&
vacant
.
But
notwithstanding
,
such
things
as
are
exceeding
sweet
,
as
Suger
and
honie
,
doe
abounde
in
their
ayrie
heate
,
and
very
easilie
enflame
and
conuert
into
choller
:
therefore
such
as
vse
Suger
and
honie
too
often
,
or
aboundantly
,
it
ingenders
in
thē
strong
choler
,
&
putrifactions
also
,
onely
by
the
abounding
of
humours
.
The
sauour
which
is
neerest
to
this
before
named
,
is
the
fat
and
marrovvie
,
which
is
not
so
hott
as
the
former
:
such
is
the
sauour
of
butter
,
oyle
,
and
flesh
.
A
meane
in
vsage
of
thē
is
good
,
for
thinges
which
are
ouer
fattie
,
do
hurt
much
:
because
they
will
floate
vpō
the
stomacke
,
offend
and
hinder
digestion
,
and
also
doe
engender
oppilations
.
These
two
sauors
are
most
agreeable
to
nature
,
and
delight
the
tast
of
a
healthfull
person
.
For
,
euen
as
the
hand
glads
it selfe
,
at
the
entrance
into
luke-warme
water
,
beeing
made
temperate
in
his
heate
:
so
the
taste
delights
it selfe
in
thinges
sweet
and
fatty
,
because
they
are
indeed
temperately
hotte
,
like
vnto
the
blood
and
flesh
,
&
also
doe
procure
delectation
,
in
that
they
agree
in
temperature
with
nature
.
The
sauour
which
wee
call
bitter
,
is
properly
contrarie
to
the
sweete
,
and
is
a
sauour
that
frets
,
makes
hoarse
and
bites
the
tongue
,
&
is
of
an
earthy
nature
or
complexion
,
which
beeing
thick
also
,
hath
naturally
in
it
an
excesse
of
heat
in
drines
:
as
is
the
taste
of
wormwood
and
Aloes
,
and
therefore
thinges
ouer
bitter
,
doe
neuer
nourish
.
The
sauour
strong
and
ardent
,
differs
frō
the
bitter
,
for
not
onely
doth
it
wring
,
byte
,
and
teare
the
tongue
:
but
also
it
burnes
and
chaps
it
,
which
penetrates
&
enters
by
heating
and
drying
extreamely
:
This
sauour
exceeds
the
bitter
in
hotnes
,
and
such
is
the
taste
of
Pepper
,
Ginger
,
Sneesing-woorte
,
Garlick
and
Onions
.
There
is
a
sauour
called
sower
,
drawing
on
sharpnes
,
which
in
returning
backe
becommeth
cold
,
whereby
it
flagges
&
weakens
the
tongue
much
:
vvhich
sauour
is
both
colde
&
dry
,
neuerthelesse
it
exceedeth
most
in
coldnes
,
and
such
is
the
sauour
of
Sorrell
.
The
sauour
of
vineger
is
not
altogether
so
,
for
,
as
it
retaines
some
obscure
and
weak
heat
,
so
is
it
also
some-vvhat
strong
,
and
yet
therein
is
coldnes
most
;
For
,
when
the
ayrie
partes
thereof
are
cast
foorth
,
it
remaines
earthie
in
some
chillie
humour
.
Hence
is
it
naturallie
receiued
,
that
sharpest
thinges
doe
giue
most
appetite
:
because
they
deiect
the
superfluous
humours
,
gathered
before
together
at
the
entrance
of
the
ventricle
,
onely
by
byting
,
without
any
burning
.
So
doth
Sorrel
seem
good
for
such
as
haue
a
Feauer
,
not
onely
because
it
casts
out
&
discharges
the
ayrie
superfluities
,
but
likewise
,
by
reason
it
moderates
the
heate
chollerick
.
The
sauour
called
greene
,
which
setts
the
teeth
an
edge
,
shuts
vp
and
drawes
backe
the
tongue
:
Wherefore
it
hath
the
power
to
collect
,
thicken
,
and
bind
fast
,
being
of
an
earthy
nature
,
crude
,
cold
,
&
dry
,
therefore
it
differs
from
the
precedent
sauour
,
because
the
former
is
of
a
subtile
nature
,
and
this
other
is
thickning
:
of
such
tast
are
Medlars
and
other
greene
fruites
,
before
they
are
come
to
theyr
maturitie
,
for
whē
they
are
ripe
,
they
haue
a
commixed
sauour
,
as
mingled
both
vvith
sweetnes
&
greenenes
.
There
are
other
sauors
besides
these
,
as
that
which
is
termed
rude
,
&
sharpe
too
,
that
softly
dries
&
hardens
the
tongue
,
yet
neyther
wrests
nor
binds
it
,
like
the
precedent
taste
:
in
nature
it
is
earthy
,
massiue
,
cold
and
dry
,
neuerthelesse
,
more
hotte
and
moist
then
the
other
.
Galen
saith
,
that
this
rellish
is
good
in
wine
,
for
wines
of
this
taste
,
doe
naturally
shutte
vp
and
dry
the
ventricle
,
casting
fumes
of
small
heat
vp
to
the
braine
.
The
salt
sauor
makes
not
any
retyring
of
the
tongue
,
but
it
whets
it
by
washing
and
drying
it
,
for
salt
guardeth
frō
putrifactions
,
because
it
thinneth
and
drieth
the
parts
seuerally
,
perfecting
all
the
humidities
;
wherfore
salt
hardneth
soft
flesh
,
and
softneth
hard
:
for
,
as
in
the
soft
it
consumeth
all
superfluitie
of
humour
,
so
in
the
harde
it
attenuates
and
softens
the
parts
,
making
the
more
mild
and
daintie
,
beeing
of
an
earthy
nature
,
thick
,
hotte
,
and
dry
.
Some
things
are
said
to
be
without
sauour
,
because
in
thē
are
not
to
be
foūd
any
of
these
natures
before
expressed
.
The
sence
of
Touching
,
is
that
whereby
we
discerne
the
foure
chiefest
qualities
,
to
wit
,
heat
,
cold
,
drought
and
moistnes
.
The
organe
of
this
,
is
not
in
any
sole
or
alone
part
of
the
body
,
but
is
like
a
thin
skinne
or
neruie
caule
,
which
is
spredde
ouer
the
whole
bodie
,
vnder
the
vppermost
skinne
,
taking
his
originall
from
the
braine
,
and
from
the
mouth
of
the
chine
bone
in
the
backe
.
The
most
subtile
nerues
,
doe
make
the
most
sensible
parts
,
as
are
those
nerues
that
descend
into
the
purse
of
the
hart
,
and
to
the
ventricle
.
The
benefite
of
this
sence
is
apparent
,
for
a
man
delights
when
hee
is
hotte
,
to
touch
coole
things
,
&
the
coldest
parts
of
the
body
,
take
pleasure
in
touching
thinges
that
are
warme
.
The
interiour
sence
is
a
power
working
by
organes
,
seated
within
the
brows
or
forehead
,
appointed
for
knowledge
and
vnderstanding
,
excelling
all
the
exteriour
sences
.
For
if
wee
should
apprehend
onely
the
things
,
which
offer
and
present
them selues
before
vs
,
without
discerning
or
making
any
iudgement
of
them
,
it
would
profite
vs
but
very
little
:
For
,
what
auailes
it
to
looke
on
black
and
white
,
&
not
to
discerne
or
seuerally
distinguish
them
?
Therfore
the
sence
interiour
is
very
behouefull
,
to
make
discretion
and
dijudication
of
things
,
by
their
seuerall
causes
&
effects
:
as
the
horse
,
accustomed
to
passe
by
the
way
where
hee
hath
once
falne
,
growes
afraid
of
falling
there
againe
,
this
hath
thē
some
power
aboue
the
outwarde
sences
,
whereof
we
shal
come
to
speake
hereafter
.
Aristotle
nūbers
the
sences
interiour
,
to
bee
two
:
to
wit
,
the
Sence
common
,
and
Memorie
.
Galen
puts
another
to
these
two
,
called
Cogitation
,
so
hee
accounts
thē
to
be
three
.
There
be
others
that
name
fiue
inward
Sences
,
to
wit
,
the
Sence
common
,
which
receiues
the
images
and
apparitions
of
thinges
presented
to
the
outward
sence
.
Secondly
,
the
sence
Imaginatiue
,
which
discernes
the
actions
of
each
one
of
the
exteriour
sences
.
Thirdly
,
the
sence
Estimatiue
,
which
by
one
thing
iudgeth
another
:
as
a
horse
,
when
one
strokes
or
clapps
him
,
conceiues
that
he
takes
pleasure
in
him
.
The
fourth
sence
is
called
Deliberation
or
Cogitation
,
which
gathers
(
frō
furthest
off
)
the
causes
of
thinges
:
these
doe
conferre
and
make
iudgement
,
after
knowledge
is
receiued
,
what
difference
and
agreement
hath
beene
betweene
them
,
which
vertues
and
effects
only
they
haue
.
Our
eternall
GOD
,
hath
by
his
(
prouidēce
)
enstamped
in
his
creatures
,
a
moouing
meruailous
,
to
search
and
seeke
after
thinges
necessarie
for
conseruation
of
their
liues
,
and
remedies
likewise
for
their
diseases
:
as
Serpents
that
seeke
after
Fennell
,
for
clearing
of
theyr
eyes
,
or
young
Asses
that
search
for
the
hearbe
Ceterach
,
to
allay
theyr
melanchollie
.
The
Serpent
or
Snake
,
beeing
willing
to
meet
or
company
with
the
Fish
called
a
Lamprey
,
begins
to
hisse
or
whistle
,
to
procure
her
cōming
,
and
perceiuing
that
she
comes
,
to
meet
and
bee
sociable
vvith
him
,
he
casts
his
venim
on
the
grauell
,
as
fearing
to
engender
(
of
her
)
by
venim
or
corruption
:
but
when
he
hath
ended
,
he
returnes
againe
to
seeke
his
venim
,
which
if
hee
finde
not
,
he
dies
with
griefe
,
for
hauing
lost
his
armes
or
weapons
.
Now
,
albeit
that
they
doe
these
thinges
naturally
,
yet
wee
may
notwithstāding
iudge
,
that
they
haue
herein
some
kinde
of
deliberation
:
as
we
may
note
for
example
in
a
dogge
,
that
knowes
his
owne
maister
amongst
a
huge
croude
of
people
.
A
Foxe
,
a
Cat
,
a
Lyon
,
and
other
beastes
,
which
haue
been
seene
to
doe
admirable
acts
:
and
as
for
Swallowes
&
Bees
,
although
they
performe
very
meruailous
workes
,
yet
for
all
that
,
they
haue
much
lesse
cogitation
then
they
afore-named
.
The
fift
interiour
sence
,
is
Memory
.
The
organe
of
the
sence
cōmon
,
is
two
ventricles
at
the
doore
or
entrāce
of
the
braine
:
as
much
to
say
,
as
vvhen
the
nerues
of
the
sence
exteriour
,
doe
carry
their
spirits
in
their
concauities
or
ventricles
,
then
afterward
do
these
spirits
imprint
or
stampe
the
shapes
and
images
of
things
in
the
braine
:
and
thus
the
sence
interiour
workes
his
actions
.
It
is
certain
that
there
be
many
powers
in
the
inward
sences
:
for
,
a
man
may
loose
memorie
,
without
any
detriment
to
estimation
:
moreouer
,
when
estimation
is
wounded
,
thē
medicine
or
remedie
is
applied
to
the
forepart
of
the
heade
,
but
when
memory
is
weakened
,
then
helpe
is
giuen
to
the
head
behind
.
Cogitation
hath
his
organe
in
the
midst
of
these
two
ventricles
or
concauities
,
which
are
before
in
the
head
,
and
this
power
is
more
excellent
to
some
,
then
others
,
according
to
the
better
composing
of
their
heads
:
as
wee
see
some
more
sudden
and
quick
in
inuenting
any
thing
,
then
others
are
.
Some
also
wil
diuine
&
iudge
more
certainly
of
a
proposed
case
,
then
others
:
as
Salomon
so
readily
perceiued
that
the
woman
lyed
,
who
would
haue
the
infant
deuided
in
twaine
,
and
distributed
to
her
and
the
aduerse
partie
by
halfes
,
for
he
conferred
the
affectiō
of
the
mother
indeede
,
with
the
other
parties
,
vvhich
was
nothing
at
all
vnto
the
child
.
The
organe
of
Memorie
is
behinde
in
the
brain
,
which
part
hath
lesse
humiditie
thē
before
,
and
is
more
apt
to
conserue
the
images
&
shapes
of
things
.
A
braine
too
moyst
,
doth
easily
apprehend
thinges
,
but
suddenly
forgets
them
againe
:
wheras
,
the
braine
that
is
harder
,
apprehends
more
difficultly
,
but
retaineth
longer
.
Cold
and
drinesse
of
the
brain
,
is
a
very
pernicious
thing
for
memorie
:
wherefore
it
is
saide
,
that
lubricitie
is
a
plague
,
which
spends
all
humour
naturall
in
a
man
or
woman
,
and
most
certaine
is
it
,
that
age
then
comes
,
when
naturall
heate
&
natiue
humiditie
do
most
decline
.
The
power
appetente
,
is
that
wherby
we
pursue
or
flie
those
thinges
which
present
themselues
before
vs
:
This
power
is
called
sensitiue
appetite
,
vvhereby
all
our
affections
,
do
pursue
what
we
haue
apprehended
by
the
exteriour
sence
.
There
is
one
kind
of
appetence
or
desiring
,
which
begets
it selfe
by
touching
,
and
is
one
while
tearmed
griefe
,
another
while
delectation
:
the
other
is
made
without
touching
:
&
so
ensues
cogitation
,
or
moouing
of
the
hart
,
whereby
wee
followe
vvhat
is
offered
,
and
which
cogitation
(
be
it
true
or
false
)
shewes
what
is
most
conuenient
for
nature
,
or
makes
vs
shun
the
things
that
are
not
conuenable
:
so
that
naturally
wee
may
perceiue
it
cannot
bee
otherwise
,
but
that
the
thing
presented
to
the
eye
,
must
bee
from
it
a
sufficient
distaunce
,
or
else
it
is
not
seene
,
neyther
can
the
Nerues
doe
theyr
delighting
functions
,
but
in
touching
those
thinges
agreeing
with
nature
,
vvhereas
contrariwise
,
those
things
which
are
disagreeable
,
breaking
and
hurting
the
parts
,
must
needes
bee
yrkesome
to
them
,
and
very
painfull
.
True
it
is
,
that
the
motiue
power
may
be
restrained
by
the
will
,
for
,
if
wee
please
,
vvee
may
shut
our
eyes
,
and
thē
vve
can
behold
nothing
at
all
:
but
vvhile
the
eye
is
open
,
and
at
libertie
,
distant
frō
his
obiect
by
a
sufficient
space
,
it
cannot
but
receiue
the
image
thereof
;
therefore
such
as
haue
saide
,
that
griefes
are
oppinions
,
which
come
and
goe
according
to
imagination
,
haue
spoken
against
manifest
and
vniuersall
experience
.
There
be
foure
principall
affections
,
to
wit
,
ioy
,
feare
,
hope
,
and
hate
,
whereunto
are
reduced
loue
,
greefe
,
enuie
,
iealosie
and
others
.
And
surely
it
is
a
meruailous
thing
,
that
so
soone
as
a
man
hath
knowledge
of
a
thing
pleasing
or
offensiue
:
the
hart
moues
it selfe
,
and
likewise
the
spirits
and
humors
of
the
bodie
.
As
in
anger
,
the
hart
(
as
rising
to
reuendge
himselfe
)
labours
and
beates
,
&
then
the
spirits
beeing
chafed
,
doe
heat
the
blood
,
and
the
actions
of
the
members
are
troubled
,
by
the
suddaine
moouing
of
the
spirits
and
confusion
of
the
blood
:
but
especially
in
rage
or
anger
,
the
braine
is
hurt
by
the
bloode
,
and
the
spirits
inflamed
or
ouer-heated
,
doe
mount
thether
,
by
fiering
the
nerues
and
substaunce
of
the
braine
▪
vvhich
causeth
a
shaking
or
trembling
in
the
heade
,
by
vehement
and
suddaine
mouing
,
as
also
a
present
fiering
of
the
eyes
,
&
all
the
face
becommeth
as
burning
:
therefore
,
by
ouer
vehement
anger
,
are
frenzies
ingendered
,
&
oftentimes
Apoplexies
.
Homer
saith
,
that
anger
is
sweeter
thē
milk
,
as
meaning
,
that
a
man
takes
great
pleasure
,
whē
he
may
reuendge
himself
,
as
he
that
loues
ardently
,
is
buried
(
as
it
were
)
in
ioy
,
when
hee
hath
the
iouissaunce
of
the
thing
by
him
beloued
.
Feare
is
a
moouing
of
the
hart
or
affection
,
vvhereby
the
hart
shuttes
vp
it selfe
,
as
flying
and
shunning
euill
to
happen
,
and
this
affection
agrees
with
greefe
:
for
albeit
the
harme
or
euil
is
not
yet
present
,
neuerthelesse
it
is
woūded
therby
,
as
if
it
were
instant
.
In
like
maner
,
in
griefe
or
sadnes
,
the
hart
(
as
beeing
pressed
downe
&
close
shut
)
is
weakened
,
by
drying
&
languishing
,
for
not
hauing
the
libertie
of
the
spirits
:
wherefore
,
if
it
continue
long
in
this
estate
,
it
prepares
the
death
of
the
body
,
because
the
spirits
,
by
their
long
pining
and
consumption
,
can
giue
no
further
help
or
succour
to
it
:
beholde
vvhat
great
hurt
ensues
by
greefe
and
sadnes
.
Loue
is
a
mouing
of
the
hart
,
whereby
wee
desire
some
thing
,
be
it
truly
good
,
or
but
in
apparance
only
.
In
this
mouing
,
the
hart
doth
(
as
it
were
)
leap
&
flie
,
striuing
to
attract
that
thing
vnto
it
,
onelie
to
enioy
it
:
Hope
dooth
best
of
all
agree
vvith
this
affection
,
but
yet
she
is
more
vehement
.
Hate
is
a
kind
of
cōstant
&
permanent
anger
:
and
anger
&
hate
are
contrary
to
loue
.
Shame
is
a
motion
,
whereby
a
man
despiseth
and
growes
agreeued
at
himselfe
,
for
som
faulte
or
turpitude
by
him
committed
.
Mercie
is
a
greefe
which
a
man
takes
for
the
paines
,
miseries
or
aduersities
of
another
.
Enuie
is
a
sorrowe
of
one
man
,
at
the
good
,
cōmoditie
,
or
aduancement
of
another
.
Iealosie
is
a
mouing
,
mingled
with
loue
and
anger
,
to
wit
,
vvhen
a
man
loues
some
thing
▪
and
growes
displeased
against
such
,
as
doe
harme
,
dishonor
,
or
ill
to
the
thing
he
loueth
:
as
the
prophet
Helias
,
louing
the
honor
proper
to
God
,
grewe
offended
at
the
misbelieuers
.
So
should
a
king
or
gouernour
of
a
coūtry
,
bee
inflamed
with
the
loue
of
iustice
,
the
profit
,
honour
and
aduantage
of
honest
people
:
contrariwise
,
hee
ought
to
despise
the
wicked
,
vngracious
,
seditious
,
and
disturbers
of
peace
,
loyalty
,
and
publique
truth
.
There
is
another
affection
,
which
hath
no
name
neither
in
Latine
nor
French
,
&
it
is
cōtrary
to
iealosie
:
that
is
,
when
one
desires
the
losse
and
ouerthrow
of
the
good
,
and
the
exaltation
of
hypocrites
,
lyers
,
and
seditious
persons
,
such
as
were
Nero
,
Tymon
,
&
(
it
may
be
)
others
of
like
qualitie
now
in
these
times
.
Ioy
is
a
moouing
,
wherby
the
hart
dilates
it selfe
,
&
sweetly
takes
pleasure
at
present
good
:
it
disposeth
it selfe
in
hope
,
to
receiue
a
future
good
.
Some
of
these
affections
are
good
and
agreeable
to
GOD
:
as
are
honest
loue
of
thy
neighbour
,
of
thy
children
,
thy
wife
and
thy
country
:
iealosie
of
the
honour
and
glorie
of
God
:
desire
for
the
aduauncement
of
vertuous
people
:
feare
of
the
anger
and
iudgements
of
God
:
hatred
of
Tyrants
,
seditious
&
dissolute
disturbers
of
publique
peace
:
hope
and
cōfidence
in
God
in
all
afflictions
whatsoeuer
,
beeing
assured
that
he
sees
vs
,
and
that
he
will
still
haue
compassion
on
vs.
The
other
are
vicious
,
as
enuie
,
hate
,
and
those
beside
,
vvhich
trouble
the
peace
of
humaine
communication
,
and
are
the
paines
or
penalties
of
the
first
fault
,
dispersed
ouer
all
mankinde
:
the
meane
or
moderation
of
them
is
very
necessary
,
for
the
cōseruation
of
humaine
societie
,
beeing
the
onely
butte
&
aime
of
morall
phylosophie
,
and
of
all
ciuill
lawes
in
generall
.
And
certainly
,
neyther
can
this
societie
or
religiō
be
maintained
,
except
we
refraine
frō
auarice
,
hate
,
and
other
such
like
vicious
affections
,
which
horriblie
doe
deforme
nature
in
this
part
,
it
remaines
then
to
support
thys
part
with
all
diligence
and
respect
.
The
organe
or
seat
of
thys
power
,
is
the
hart
,
&
not
any
part
of
the
braine
at
all
,
for
oftentimes
a
man
shal
desire
what
hee
knowes
to
be
ill
:
as
Ouid
saide
of
Medea
:
I
see
&
approue
the
good
,
but
I
doe
the
euill
.
And
S.
Paule
:
I
see
another
lawe
in
my
members
:
that
is
to
say
,
the
hart
,
repugnant
to
the
lawe
of
my
vnderstanding
,
&
it
holdeth
me
in
captiuitie
,
vnder
the
law
of
sin
and
death
:
and
many
other
things
(
to
like
effect
)
in
his
Epistle
to
the
Romanies
.
In
briefe
,
very
often
is
iudgement
reprooued
by
affection
,
whereby
then
it
is
most
cleere
&
euident
,
that
our
affections
are
not
in
the
braine
,
where
indeede
is
the
certaine
knowledge
of
thinges
.
In
this
sort
disputes
Galen
,
and
by
the
same
reason
it
is
apparant
,
that
affections
are
not
oppiniōs
,
as
the
Stoicks
held
and
esteemed
thē
to
be
.
That
the
affections
are
not
of
the
liuer
nor
the
other
parts
,
where
the
naturall
appetentions
are
,
of
eating
and
drinking
,
it
is
manifest
:
for
,
the
affections
can
easilie
appease
themselus
,
or
vse
some
kinde
of
moderation
,
apprehending
the
same
by
reason
,
and
demonstrations
:
but
the
naturall
appetites
,
as
to
eate
or
drinke
,
will
not
be
guided
by
any
reason
:
for
,
as
Homer
saith
,
there
is
nothing
more
impressing
or
continually
vrging
,
then
the
belly
,
especially
when
it
is
hungry
:
for
it
compells
vs
to
be
mindfull
thereof
,
although
vve
had
no
care
thereof
at
all
,
and
albeit
wee
had
neuer
so
many
other
things
to
doe
.
Seeing
then
that
our
affections
haue
theyr
seate
,
neyther
in
the
braine
,
nor
in
those
parts
where
the
organe
is
of
the
power
vegetatiue
:
we
must
cōclude
thē
,
that
they
are
in
the
hart
,
for
the
hart
is
iocond
and
merry
in
ioy
,
mirth
,
loue
,
and
hope
,
but
in
greefe
,
anger
,
feare
,
hate
,
&
such
like
,
it
is
wearie
,
and
much
troubled
.
The
holie
Scripture
saith
,
that
a
man
ought
to
loue
God
with
al
his
hart
,
as
much
to
say
,
as
by
the
affection
to
receiue
the
fruition
:
to
pursue
this
loue
in
cheerefulnesse
of
hart
,
desiring
to
please
him
,
and
in
truth
(
without
feigning
)
to
embrace
,
franckly
entertaine
,
&
fulfill
his
Lawes
,
trusting
in
him
,
&
expecting
health
onely
from
him
:
heereto
are
reduced
the
commaundements
of
the
first
Table
.
Now
because
those
works
&
labors
which
God
commaundes
vs
,
ought
to
be
done
of
vs
in
cleannes
of
hart
,
not
hipocritically
,
or
vvith
dissembling
:
wee
will
speake
a
little
thereof
heere
in
this
place
.
The
first
commaundement
dooth
strictlie
charge
vs
,
to
stande
in
awe
and
feare
of
God
:
wherby
we
may
assure
our selues
without
any
doubting
,
that
hee
is
a
God
,
to
whom
we
owe
obedience
,
and
that
he
punisheth
the
faultes
,
offences
,
excesses
and
malices
of
men
.
The
second
expresseth
,
how
iealous
hee
is
of
his
honour
,
that
hee
will
haue
no
partner
or
competitour
in
his
honour
,
much
lesse
anie
attribute
at
all
to
be
giuen
to
stocks
or
stones
,
images
,
or
inuentions
of
mens
idle
braines
:
the
penalties
of
such
offences
are
therin
described
,
&
to
what
generations
it
in
iustice
extendeth
,
vvee
ought
then
to
be
most
careful
of
his
honour
&
glory
.
The
third
,
chargeth
vs
to
doe
all
honor
and
reuerence
to
the
Name
of
God
,
&
it
is
the
exteriour
honor
which
is
contained
in
this
commaundement
,
wherby
we
are
enioyned
:
that
with
great
heede
,
wisedome
and
feare
,
wee
should
take
care
of
an
oath
,
for
affirmation
of
any
thing
,
because
it
is
most
certain
,
that
God
hath
an
eye
on
all
our
dooings
,
and
that
hee
wil
seuerely
punish
our
iniquities
.
So
then
wee
shoulde
affirme
truth
in
an
oths
taking
,
and
desire
him
to
punish
vs
iustly
,
if
we
sweare
not
truly
,
or
if
wee
doe
beguile
and
deceiue
any
one
:
hereby
also
wee
are
taught
,
to
detest
and
holde
as
horrid
,
all
blasphemies
&
speeches
,
which
are
contrary
to
Christian
religion
,
and
so
it
is
cōmaunded
in
the
inuocation
on
God.
The
fourth
cōmaundement
,
consisteth
in
the
obseruation
of
ceremonies
and
duties
,
thereto
belonging
,
as
also
in
their
diligent
regarding
:
according
to
our
entraunce
into
the
knowledge
of
God
,
of
which
knowledge
they
are
visible
signes
,
exciting
vs
to
obseruaunce
of
true
religion
.
Then
the
true
performing
of
the
commaundements
in
the
first
Table
,
is
true
feare
of
God
,
certaine
trust
in
his
mercy
,
obedience
to
all
his
commaundements
,
explication
and
publication
of
his
doctrine
,
inuocation
for
his
ayde
and
propitiation
,
giuing
of
thankes
,
praise
of
his
Name
&
glory
,
for
the
creation
,
conseruation
,
&
manutention
of
nature
,
beeing
his
ovvne
worke
,
created
,
conserued
,
furnished
,
prouided
and
maintained
by
him
:
behold
heere
the
lawes
of
the
first
table
.
In
the
second
Table
,
is
contained
necessarie
precepts
for
our
owne
pollitique
societie
:
for
,
first
of
all
,
such
a
state
cannot
be
rightly
maintained
,
except
there
be
a
kinde
of
degree
and
order
obserued
among
men
.
It
is
that
whereof
Aristotle
speakes
in
his
Pollitiques
,
there
are
some
naturally
free
,
&
others
as
seruaunts
:
as
much
to
say
,
as
that
some
haue
(
by
the
gift
of
GOD
bestowed
on
nature
)
more
light
of
vnderstāding
,
&
more
purity
of
affections
,
thē
others
can
reach
vnto
,
to
the
end
,
that
they
may
guide
and
guarde
by
edicts
,
lawes
&
statutes
,
the
affaires
&
negotiations
of
thys
lyfe
.
Such
were
the
ancient
law-makers
,
Pretors
,
&
Iurisconsults
,
who
left
vnto
vs
so
many
prouident
lawes
,
gathered
by
certaine
demonstrations
,
of
the
cleerenesse
and
light
,
which
God
had
infused
and
placed
in
their
vnderstanding
,
as
also
theyr
sincere
loue
&
iealosie
,
for
the
tranquility
of
publique
peace
:
Which
Lawes
,
(
saith
S.
Paule
)
beeing
written
in
our
harts
and
consciences
,
woulde
giue
vs
testimonie
of
them
.
Such
personages
thē
ought
to
be
honoured
,
as
,
holding
the
bridle
of
authority
,
do
tame
rude
seruaunts
,
that
is
to
say
,
such
as
cannot
cleerelie
iudge
of
thinges
:
or
(
thorowe
their
inordinate
affections
)
do
perpetrate
crimes
,
&
commit
offence
to
the
ciuil
bodie
,
or
to
the
honors
or
goods
of
others
.
There
are
two
manner
of
gouernments
,
one
is
,
to
force
&
compell
the
rebellious
contemners
of
honestie
:
like
vnto
a
maister
,
who
constraines
his
seruant
(
willing
or
vnwilling
)
to
doe
his
dutie
,
without
any
refusall
or
contradiction
.
The
other
manner
of
gouernment
,
is
pollitique
and
ciuil
,
as
when
without
compulsion
,
a
man
freely
dooth
the
acts
of
honestie
,
holding
in
horrour
and
abhomination
,
all
wickednes
and
turpitude
:
namelie
,
when
a
man
in
reason
is
perswaded
,
that
it
ought
to
be
so
:
as
Pericles
,
who
by
honest
reason
&
speeches
guided
the
Athenian
Common-wealth
:
or
as
a
holy
&
wise
Preacher
gouerneth
his
cōgregation
and
church
.
In
this
multitude
,
euerie
one
haue
their
seuerall
affections
,
some
,
sudden
inordinate
mouings
,
and
directlie
repugnant
to
vertue
:
but
then
by
perswasion
,
which
a
man
perceiues
to
be
vsed
,
of
the
hurt
&
inconuenience
that
may
thereon
ensue
,
as
well
publiquely
as
priuately
;
they
are
made
more
moderate
,
and
faultes
remitted
.
God
hath
stamped
in
vs
,
the
image
and
forme
of
either
of
these
maners
of
gouerment
.
Reason
&
iudgement
well
and
truly
conceiuing
thinges
,
fore-sees
the
commodities
and
disprofit
of
al
enterprises
whatsoeuer
,
exciting
or
restraining
,
and
accordingly
moderates
the
affections
of
the
hart
:
and
this
manner
will
hold
out
very
well
,
if
daily
our
affections
be
managed
by
sound
iudgement
.
But
because
(
in
thys
case
)
nature
being
disrancked
and
made
vnrulie
,
by
the
first
offence
cast
generallie
on
all
,
the
affections
are
not
moderated
by
iudgement
,
deliberation
,
or
honest
councell
:
the
will
,
as
mistresse
of
the
affections
,
forbids
the
motiue
power
,
that
shee
transport
not
the
members
,
to
perpetrate
vnreasonable
or
pernicious
things
.
As
a
man
hauing
a
Feuer
,
affects
to
drinke
inordinately
:
but
yet
the
will
checks
the
hande
,
that
it
shall
not
approche
to
the
cup
or
glasse
.
Thus
see
we
two
direct
formes
of
gouernment
,
the
one
(
to
hold
back
the
rebellious
insulters
)
in
theyr
office
:
and
the
other
,
by
sweet
exhortations
and
reasons
,
drawne
from
the
rule
of
vnderstanding
,
to
guide
the
obedient
,
and
sway
their
actions
to
publique
profit
and
honour
.
Concerning
the
offices
we
owe
by
dutie
to
our
parents
,
we
haue
a
most
cleere
example
in
nature
:
as
we
may
easily
see
in
the
young
Storkes
,
who
whē
they
attaine
to
strength
and
age
,
doe
nourish
&
assist
their
fathers
&
mothers
.
The
following
commaundements
,
forbid
to
doe
iniury
or
harme
to
the
bodies
of
one
an
other
.
Man
is
created
to
be
sociable
&
communicatiue
,
as
is
shewē
vs
by
our
procreation
,
carefull
nourishment
▪
and
dilligent
regard
of
our
propagation
:
but
the
principall
ende
of
this
societie
,
is
for
our
ioynt
instruction
,
and
erudition
together
in
the
lawe
of
God
,
and
al
laudible
actions
whatsoeuer
.
And
because
improuident
and
ill
aduised
men
,
haue
neede
of
directours
,
therefore
,
to
the
end
our
cōmunitie
might
continue
sound
&
intire
:
the
obstinate
&
stifnecked
are
to
be
exempted
,
&
for
that
cause
were
paines
and
corrections
by
lawes
instituted
.
Againe
,
in
this
vnbrideled
communication
and
nature
,
the
auarice
and
greedines
of
the
wicked
,
negligent
and
slothful
is
so
great
,
as
they
will
not
permit
any
one
to
liue
in
equalitie
or
proportion
:
and
therefore
the
deuision
of
possessions
was
thought
necessarie
for
,
if
all
shoulde
bee
common
,
then
the
idle
,
negligent
and
carelesse
wretches
,
woulde
in
short
while
deuoure
all
the
riches
of
the
industrious
and
dilligent
:
for
this
cause
therefore
was
cōmitting
of
theft
forbidden
.
Notwithstanding
,
because
that
men
should
haue
dealings
one
with
another
,
it
behooued
that
the
communication
of
theyr
goods
and
labors
,
should
be
made
by
certaine
measure
&
reasons
:
for
,
an
vnequall
communication
,
that
is
to
say
,
when
the
price
or
recompence
shal
be
ouer-exceeding
,
or
else
of
too
light
or
little
value
;
such
entercourse
among
men
,
cannot
be
long
maintained
:
heereupon
ensued
iustice
,
which
renders
to
euery
one
his
rightfull
proportion
,
in
dealing
&
contracting
thus
one
with
another
.
More-ouer
,
our
accords
,
contracts
,
transactions
,
cōfederations
,
&
appointments
made
by
voluntarie
agreements
,
are
to
be
kept
:
for
,
without
truth
,
fidelitie
&
loyaltie
of
promise
in
our
contracts
,
humaine
conuersation
can
neuer
be
cōtinued
.
Marke
then
howe
nature
desires
conseruation
of
her selfe
.
In
eating
and
drinking
,
temperance
must
be
obserued
:
for
,
intēperaunce
corrupts
nature
,
and
inordinate
lubricitie
spoyles
the
sanctified
combination
of
marriage
,
troubles
titles
of
succession
,
wardshippes
,
cases
of
dowrie
,
&
al
pollitique
order
,
all
which
are
indeede
most
pernitious
woundes
to
pollitique
and
discreete
societie
.
Thus
see
we
the
law
to
agree
with
nature
,
which
first
of
all
established
Religion
,
afterward
constituted
Magistrates
,
thē
they
deuised
to
ordaine
lawes
,
for
defence
of
such
as
were
oppressed
either
in
goods
or
bodie
:
cōmaunding
honor
to
be
giuen
to
men
of
worth
and
desert
,
and
they
to
be
committed
to
al
politique
functions
,
by
certaine
▪
formes
and
lawes
.
So
grew
establishing
of
mariages
,
and
perfect
discerning
of
possessions
,
as
also
iust
orders
and
degrees
of
correction
for
all
loose
wantons
,
ouer-daring
resisters
,
and
wilful
cōtemners
of
the
lawes
.
Assuredly
,
the
principall
and
chiefest
causes
of
these
lawes
,
are
euen
thēselues
the
voice
and
sentence
of
nature
restored
,
&
reformed
,
that
is
to
say
:
the
actions
of
the
light
of
vnderstanding
,
ordered
by
the
very
purest
:
and
sincerest
braines
,
illumined
and
renued
by
the
grace
of
God
;
doe
declare
in
what
estate
this
life
is
guided
and
gouerned
,
and
the
prescriptions
in
the
Decalogue
apointed
,
which
expresse
to
the
very
life
,
the
forme
of
liuing
according
to
the
integritie
of
nature
.
Nowe
to
returne
to
the
poynt
of
the
harts
moouing
,
there
are
two
sorts
of
moouing
:
one
is
called
the
pulse
,
whē
the
spirits
engendred
at
the
hart
,
moue
the
same
,
by
meanes
of
the
organes
thereto
deputed
by
nature
,
and
likewise
when
by
dilatation
or
cōtraction
of
his
ventricles
,
the
arteries
driuen
forward
by
the
subtile
spirits
within
them
,
doe
conuay
&
administer
heate
thorow
all
the
body
.
Novve
,
albeit
these
thinges
are
very
admirable
,
yet
notwithstanding
,
the
affections
,
which
are
the
mouers
of
the
hart
,
(
as
we
haue
heeretofore
saide
,
)
are
worthy
of
farre
greater
and
much
more
admiration
.
The
hart
dilated
or
shut
vp
,
mooueth
also
by
diuersitie
of
humours
:
as
in
anger
,
it
is
mooued
by
the
chollerick
humour
:
in
ioy
it
is
mooued
by
the
verie
sweetest
blood
,
and
sends
the
same
(
as
witnesse
)
to
the
exteriour
parts
.
In
feare
,
it
calls
it selfe
backward
,
&
in
griefe
it
is
trobled
with
the
humour
of
mellanchollie
.
Doubtlesse
,
in
these
motions
of
diuers
humours
,
are
fumes
and
risings
vp
of
diuers
cōplexions
:
nor
is
it
anie
easie
matter
to
cōprehend
the
causes
of
these
moouings
,
or
the
coūsell
of
God
in
these
their
natural
functions
.
The
efficient
causes
of
these
affections
,
are
in
vs
interiourly
the
hart
,
and
exteriourly
the
things
which
offer
thēselues
vnto
vs
,
eyther
pleasing
or
offensiue
:
but
it
is
necessarie
that
knowledge
shold
preceede
affection
,
for
,
as
one
saith
:
no
man
euer
desired
,
what
hee
had
not
first
knowledge
of
.
Ye
haue
the
very
like
combination
betweene
the
powers
of
nature
,
and
that
the
motions
of
the
hart
,
doe
iustly
answer
to
the
knowledge
which
a
man
hath
of
any
thing
:
but
there
is
a
difference
in
the
complections
or
temperatures
of
the
hart
,
&
the
spirits
,
and
the
bloods
present
beeing
,
for
,
the
hart
beeing
hotte
and
dry
,
is
the
sooner
kindled
,
whereon
wee
see
some
more
suddenly
to
bee
enflamed
with
anger
,
then
others
are
,
&
the
moouings
of
the
hart
&
the
spirits
,
moueth
the
blood
(
not
euer-more
)
after
one
kinde
,
but
diuersly
,
and
according
to
the
diuersitie
of
the
affections
.
Therefore
in
griefe
or
sadnesse
,
the
hart
being
shruncke
vp
and
crowded
together
,
the
blood
runnes
to
him
,
as
willing
to
helpe
him
:
and
this
is
the
reason
,
why
men
or
vvomen
(
being
sad
,
agreeued
,
or
fearefull
)
are
pale
,
meager
,
and
ill
complexioned
or
colloured
.
In
ioy
or
anger
,
the
hart
dilates
it selfe
,
and
sends
his
bloode
to
the
parts
exteriour
:
therefore
because
in
anger
the
hart
is
enflamed
,
it
mooueth
redd
choller
,
which
spreading
it selfe
ouerprodigally
abroad
,
infecteth
all
the
rest
of
the
blood
.
And
if
it
continue
long
in
that
heat
,
it
becommeth
blacke
,
and
seething
strongly
,
dries
vp
and
burnes
,
whereby
oftentimes
it
happens
that
some
becom
frantique
,
mad
and
desperate
.
Those
men
that
abound
in
mellancholy
,
mingled
with
red
choller
:
are
enuious
,
full
of
ill
will
,
and
of
verie
strange
and
hard
conditions
.
Sanguine
men
are
ioyous
,
delightfull
and
pleasant
,
by
the
aboundance
and
cleerenes
of
their
blood
,
for
the
spirits
in
them
are
pure
&
full
of
rich
splendour
.
The
phlegmatick
are
dull
,
remisse
,
sleepie
&
heauie
:
because
theyr
blood
is
thin
,
&
theyr
spirits
scant
warme
.
The
mellancholick
,
are
properly
sadde
and
fearefull
,
because
theyr
blood
is
troubled
,
thick
and
colde
,
their
spirits
likewise
impure
,
grosse
,
and
(
as
it
were
)
full
of
darknes
.
The
very
same
societie
is
there
of
the
body
with
the
soule
,
and
her
effects
doe
aunswer
to
these
humours
.
In
griefe
or
sadnesse
,
the
hart
shuts
it selfe
,
&
drawing
backward
(
as
it
were
)
attracts
the
humour
of
mellanchollie
to
the
spleene
,
vvhich
spreading
it selfe
sometimes
on
either
side
the
body
,
engenders
diseases
in
the
sides
,
as
plurisies
,
and
other
verie
dangerous
obstructions
:
which
wee
see
to
happen
to
such
as
are
long
time
in
sadnesse
,
meditating
on
nothing
but
matter
of
griefe
&
offence
:
I
haue
heere-to-fore
experimented
this
hurtfull
humour
in
my
owne
selfe
,
&
therfore
can
the
better
speake
it
.
The
proper
causes
thē
of
these
affections
,
are
the
things
whereto
a
man
finds
himselfe
&
his
cogitation
most
applied
:
and
the
hart
being
suddenly
mooued
,
ioyning
and
following
the
knowledge
of
those
thinges
,
dooth
in
like
maner
apprehend
thē
.
It
is
very
cleere
concerning
anger
and
griefe
,
that
they
haue
theyr
cause
inwardlie
in
the
hart
,
and
the
exteriour
is
the
knowledge
of
some
outward
offensiue
thine
.
So
of
loue
in
like
maner
,
for
all
such
as
are
of
right
iudgement
,
loue
vertue
and
honestie
:
as
Scipio
loued
honour
grounded
on
vertue
,
and
the
beautie
thereof
in
others
,
mooued
him
to
attempt
deedes
of
high
prowesse
,
and
(
oftentimes
)
very
difficult
enterprises
Euen
so
,
people
excelling
in
vertue
,
doe
deerely
loue
together
,
for
the
conuenaunce
and
naturall
similitude
that
is
between
them
:
For
euery
one
(
sayth
Aristotle
)
loueth
his
like
;
&
truly
good
affections
(
saith
hee
)
are
causes
of
great
profit
&
commoditie
,
and
are
as
pricks
and
spurres
enciting
to
vertue
.
Plato
saith
,
that
anger
is
as
the
nerue
of
the
soule
,
by
loosing
or
with-drawing
wherof
,
vertue
is
exercised
.
Seeing
thē
that
there
is
in
nature
,
certaine
organes
and
parts
proper
to
her
actions
,
and
certaine
humours
vvhich
serue
necessarily
to
thē
,
it
behoueth
,
that
some
of
thē
should
be
voide
of
vice
or
offence
:
for
euen
as
the
light
in
the
eye
,
is
the
gift
of
God
to
nature
,
euen
so
are
good
affectiōs
diuinely
inspired
,
vvhich
prouoke
and
incite
vs
to
what-soeuer
is
good
&
honest
:
as
to
loue
our
children
,
hate
sin
,
disorder
,
tirannie
,
force
,
violence
and
all
turpitude
.
The
saying
of
Aristotle
is
very
good
,
whē
he
saith
,
that
a
vertuous
man
vseth
anger
,
as
a
Captaine
doth
a
souldiour
:
for
it
is
most
euident
,
that
our
actions
would
be
cold
and
remisse
,
if
loue
of
honestie
,
&
hate
of
vice
did
not
seuerallie
incite
&
moue
vs.
In
al
respects
like
vnto
a
ship
,
which
hauing
no
winde
,
goes
slowly
and
softly
:
euen
so
were
we
,
if
wee
had
no
good
affections
,
for
thē
our
actions
would
be
lame
,
slowe
,
and
of
slender
effect
.
If
nature
were
not
corrupted
in
vs
,
wee
should
haue
very
good
&
excellent
moouings
,
and
no
vices
at
all
remaining
in
vs
:
but
the
order
&
harmonie
of
nature
beeing
troubled
,
makes
bad
affections
to
arise
in
vs
,
and
such
as
are
repugnant
to
honestie
,
which
boldly
do
surmount
,
&
ouer-goe
those
that
are
good
,
abastardizing
,
and
quite
ouer-throwing
them
.
Neuerthelesse
,
in
all
times
,
and
in
all
countries
,
in
changes
of
cōmon
weales
,
there
hath
euer-more
beene
reserued
some
heroyick
natures
,
exceeding
those
of
common
course
,
hauing
motions
farre
purer
,
and
of
much
greater
excellence
then
the
vulgare
.
The
repairer
of
nature
,
our
Lorde
Iesus
Christ
,
had
in
him
most
true
&
pure
affections
:
as
when
he
threwe
the
Merchants
out
of
the
Temple
,
onely
for
iealosie
hee
had
of
the
place
,
as
also
the
honor
and
worship
of
God
,
contemning
the
misbeleeuers
,
vvho
had
polluted
the
place
of
veneration
,
inuocation
and
holy
sacrifice
.
In
the
resurrection
of
Lazarus
,
he
shewed
great
heauines
,
whē
he
wept
,
as
beeing
greatly
mooued
in
spirit
:
In
loue
,
wherby
he
commaunded
,
that
they
shoulde
permit
little
children
to
come
vnto
him
:
In
compassion
,
which
he
had
of
the
people
,
that
had
followed
him
in
the
desert
and
vnfruitfull
places
:
And
how
many
times
is
the
word
of
mercie
vsed
,
repeated
&
inculqued
in
the
Scripture
?
There
is
great
differēce
between
the
good
affections
of
Christians
,
and
those
in
Infidels
:
for
Christians
acknowledge
this
puritie
of
motion
,
to
be
repaired
in
thē
,
onely
by
the
grace
of
God
,
&
cheerfully
(
for
loue
of
him
,
and
dreade
of
his
displeasure
)
do
ordaine
in
their
gouernmēts
,
good
and
honest
lawes
,
referring
theyr
actions
to
the
glory
of
GOD
:
as
did
the
Prophets
Esay
&
Ieremie
,
who
knew
that
God
would
haue
Common-weales
to
be
gouerned
by
holy
laws
,
and
all
wicked
confederatiōs
to
be
cast
out
.
The
other
,
(
as
Cicero
)
acknowledge
not
at
al
,
that
Magistrates
are
ordained
of
God
,
but
doe
build
vppon
their
owne
wisedome
&
power
,
not
attributing
any
honour
to
God
,
but
onely
to
them-selues
:
wherefore
these
motions
may
bee
thought
good
,
yet
are
(
by
accident
)
euill
to
vnbeleeuers
,
because
they
are
not
ordered
,
nor
ruled
by
the
knowledge
and
loue
of
God.
In
this
place
,
after
our
passed
speech
of
the
affections
,
vvhich
are
actions
and
moouings
of
the
hart
,
according
to
the
knowledges
comming
to
it
by
the
sences
:
me
thinkes
it
shoulde
not
differ
much
frō
our
purpose
,
to
speak
some-what
of
concupiscence
remayning
in
vs
,
whereby
we
may
vnderstand
many
disputations
of
Saint
Paule
,
the
estate
of
our
owne
nature
,
and
the
great
domage
or
detriment
that
comes
to
vs
by
originall
transgression
.
The
worde
Concupiscence
,
according
as
it
seemes
to
mee
(
yet
yeelding
still
to
better
iudgement
)
signifies
,
not
onely
a
mouing
of
the
hart
,
wherby
a
man
desires
earnestly
&
beyond
measure
,
some
thing
that
may
be
pretended
for
profit
or
plesure
,
as
to
eat
,
drink
,
or
commit
follie
:
but
likewise
it
is
a
priuation
&
defect
of
light
in
the
vnderstanding
,
whereof
ensueth
ignoraunce
of
God
and
his
wil
,
vntrueths
,
boldnes
to
encounter
with
any
of
his
inhibitions
,
fayling
in
fayth
and
loue
towards
him
,
as
also
diffidence
in
his
gracious
promises
.
Likewise
,
the
same
word
imports
an
error
in
the
will
,
as
disobedience
and
contempt
of
the
commaundements
of
God.
In
these
obscurities
,
our
vnderstanding
loueth
and
conceiueth
great
admiratiō
of
him selfe
,
and
of
his
ovvne
wisedom
,
wexing
bold
to
feigne
oppinions
of
God
,
&
to
apprehend
thē
after
his
own
pleasure
,
wherby
afterward
it
falls
into
some
narrow
distresse
,
where
it
is
girded
vp
with
feare
&
terrour
,
insulting
oftentimes
beyond
all
obedience
.
Of
these
euills
complained
S.
Paule
,
when
hee
saide
:
Miserable
wretch
that
J
am
,
who
shall
deliuer
me
from
this
bodie
,
so
subiect
to
darknesse
and
death
?
Afterward
he
aunswers
,
The
grace
of
GOD
by
Jesus
Christ.
The
word
then
signifies
not
onely
an
action
sensuall
,
but
likewise
a
vice
&
defect
in
the
vnderstanding
and
will
,
by
which
insueth
infinite
multitudes
of
mishaps
.
So
dooth
the
Scripture
call
the
harts
endeuours
,
because
the
mouing
and
agitation
of
the
hart
,
is
cōioyned
with
the
will.
Assuredly
,
if
nature
had
continued
in
her
puritie
,
the
knovvledge
of
GOD
would
haue
been
cleere
in
our
vnderstanding
▪
whereto
the
will
had
franckly
obeyed
,
but
nowe
is
hindered
only
through
her
obscurity
.
The
hart
&
wil
haue
moouings
distort
,
and
contrarie
to
God
:
for
the
will
(
without
the
feare
of
God
and
trust
in
him
)
loues
himselfe
,
seeks
safety
in
himselfe
,
trusts
in
his
owne
dilligence
,
delights
in
his
owne
wisedome
:
for
a
man
would
be
honoured
and
esteemed
,
and
feares
more
the
reproches
or
blames
of
the
world
,
then
of
GOD
his
Creator
.
The
very
like
agitations
doe
sway
the
hart
,
the
sensuall
motions
draw
the
will
vnto
thē
,
as
much
to
say
,
as
when
the
hart
loues
the
voluptuous
pleasures
of
the
sences
,
which
are
prohibited
,
or
when
a
man
hates
his
neighbour
,
flatly
against
the
lawe
of
God.
To
this
effect
spake
our
Sauiour
;
That
out
of
the
hart
proceeded
euill
cogitations
,
thefts
,
blasphemies
,
murders
,
adulteries
,
lies
,
and
such
like
other
crimes
.
In
this
then
it
appeares
most
certainely
,
that
by
the
hart
is
signified
the
vnderstanding
and
will
:
as
vvhen
the
hart
takes
pleasure
in
false
oppinions
,
and
such
imaginations
as
are
contrary
to
the
honour
&
glory
of
God.
The
consideration
of
these
thinges
,
shoulde
check
the
pride
&
presumption
reigning
in
vs
,
and
induce
vs
to
obedience
,
by
often
and
feruent
prayer
to
God
,
that
he
would
renue
in
vs
the
cleere
,
pure
and
sincere
light
of
our
vnderstanding
:
that
hee
woulde
likewise
make
cleane
our
harts
,
and
plant
therein
none
but
good
affections
.
As
Dauid
desired
of
God
,
A
cleane
hart
,
&
a
right
spirit
.
And
Saint
Paule
,
who
said
:
That
Iesus
Christ
onely
reformes
the
cleerenesse
of
our
vnderstanding
,
and
conformes
the
body
to
his
brightnesse
.
The
Motiue
power
,
is
that
whereby
the
bodie
and
his
parts
,
are
transported
from
one
place
to
another
:
the
organes
,
are
the
nerues
,
the
muscles
,
and
the
cords
of
the
members
.
Alexander
Aphrodisianus
saith
,
that
the
soule
is
the
cause
of
the
bodies
moouing
,
as
weight
is
the
cause
why
a
stone
falls
downeward
.
This
moouing
is
deuided
into
two
kindes
,
naturall
,
and
voluntarie
.
The
naturall
,
neyther
beginnes
or
ceasseth
,
according
to
our
imagination
and
pleasure
,
nor
can
it
be
otherwise
,
but
as
when
an
obiect
is
presented
,
thē
it
is
afterward
pursued
:
as
the
ventricle
,
vvhich
drawes
the
receiued
foode
to
it
,
&
the
hart
attracts
the
spirits
,
eyther
suddenly
,
or
softly
.
The
voluntary
moouing
,
both
begins
and
ends
at
our
owne
pleasure
,
&
that
is
the
property
of
this
power
:
as
is
the
seuerall
mouings
of
our
parts
,
going
,
rūning
,
swimming
,
and
such
like
.
There
is
another
cōmixed
moouing
,
beeing
partly
naturall
,
and
partly
voluntary
:
as
is
the
moouing
of
the
brest
or
stomack
.
The
benefit
of
this
power
is
easily
discerned
:
For
thereby
we
seeke
what
is
necessary
for
our
cōseruation
,
and
shunne
what
we
imagine
therto
contrary
.
It
remaines
to
speak
of
the
intellectuall
power
,
whereof
S.
Augustine
makes
an
accommodation
to
the
Trinitie
.
The
memorie
,
(
saith
hee
)
forming
the
intellection
,
represents
the
Father
:
the
intellection
represents
the
Sonne
:
and
the
will
,
the
holie
Ghost
.
For
the
Father
,
considering
&
knowing
himselfe
,
begot
the
Sonne
;
and
the
holie
Ghost
is
the
agitation
proceeding
of
the
Father
,
and
of
the
Son.
This
is
the
povver
whereby
wee
know
,
receiue
,
iudge
and
discerne
,
hauing
in
it
the
beginning
of
Artes
:
heereto
likewise
is
action
riciprocall
for
therby
our
actions
are
seen
and
iudged
.
This
power
differs
frō
the
sensitiue
:
for
the
sensitiue
takes
knovvledge
but
of
things
peculiare
and
singulerly
,
but
this
other
cōceiues
,
and
apprehends
both
singuler
&
vniuersallie
.
The
obiect
of
thys
power
,
is
God
,
and
the
whole
vniuersalitie
of
things
,
as
well
celestiall
as
elementarie
.
The
offices
of
thys
power
,
are
to
vnderstand
&
forme
in
him selfe
,
the
images
&
representations
of
things
,
to
retaine
,
and
conferre
them
together
:
thē
afterward
,
to
see
,
what
agreement
&
what
difference
is
between
thē
.
The
organes
of
this
power
,
are
the
interior
sences
,
wherof
we
haue
discoursed
already
.
Plato
saith
,
that
as
the
seale
imprinteth
on
the
wax
,
so
(
by
meanes
of
the
spirits
)
are
the
shapes
of
thinges
imprinted
in
the
braine
.
But
this
is
the
matter
most
meruailous
of
all
,
that
we
should
retaine
so
great
a
multitude
,
and
seueral
diuersities
of
things
,
&
likewise
for
so
long
a
time
:
but
the
reason
thereof
can
neuer
bee
well
or
sufficiently
expressed
.
Wherfore
,
seeing
by
our
actions
our
life
is
guided
,
we
should
pray
vnto
GOD
,
that
hee
would
take
pittie
vpon
our
weake
nature
:
and
that
hee
would
renewe
his
image
in
vs
,
to
the
end
we
may
more
perfectly
know
his
workes
in
vs
,
and
shewe
our selues
more
reuerent
and
obedient
to
him
.
Aristotle
makes
a
deuision
,
between
the
vnderstanding
actiue
,
and
that
which
is
tearmed
passiue
:
mary
hee
calls
the
actiue
vnderstanding
nothing
else
,
but
that
which
inuenteth
any
thing
,
as
the
vnderstanding
of
Archimedes
,
did
inuent
the
Compasse
.
The
passiue
vnderstanding
,
is
that
which
inuenteth
not
of
it self
,
but
makes
approbation
of
an
others
inuention
:
as
he
that
approued
the
inuention
of
Gunpowder
,
or
that
of
the
Compasse
,
or
the
Astralabe
.
The
knowledges
of
the
vnderstanding
,
are
deuided
into
actions
and
habitude
.
The
knowledge
which
is
called
action
,
is
that
part
of
the
vnderstanding
,
which
apprehendeth
somthing
,
by
forming
the
image
thereof
.
Habitude
,
is
as
a
constant
&
resident
light
in
the
vnderstanding
,
whereof
wee
make
vse
whensoeuer
we
please
.
The
vnderstanding
somtimes
busies
it selfe
,
and
considers
those
thinges
,
whereof
it
can
but
hardly
reach
to
the
knowledge
:
as
the
changes
of
the
ayre
,
the
reuolutions
ordinarie
of
the
heauens
,
&
those
are
termed
speculatiue
.
Sometimes
it
meditates
on
thinges
that
it
can
easily
exercise
,
and
then
it
is
called
practiue
.
The
word
reason
,
is
that
which
comprehends
,
and
then
the
vnderstanding
cōceiuing
things
,
conferreth
and
makes
iudgement
of
them
,
where-upon
the
wil
makes
his
coniunction
.
Then
may
the
wil
be
thus
very
well
defined
,
it
is
a
part
or
power
of
the
vnderstanding
,
which
is
called
reason
:
working
freely
,
after
that
the
vnderstanding
hath
tried
,
&
iudged
the
thing
to
be
good
or
bad
.
If
nature
had
continued
in
her
first
integritie
,
we
should
neuer
haue
willed
,
but
what
of
it self
had
been
good
&
honest
:
but
the
order
of
nature
beeing
perturbed
,
makes
such
an
alteration
,
that
there
is
a
discord
among
the
powers
,
&
that
the
vnderstanding
is
sometimes
deceued
in
iudging
of
things
.
And
albeit
it
can
easilie
discerne
the
hurtfulnes
of
things
,
yet
many
impediments
doe
happen
to
crosse
it
:
as
selfe
cōceit
,
or
ouer-great
weening
in
our
owne
selues
,
enuie
,
and
other
such
like
harmes
,
which
drawes
vs
to
cōmit
enormous
crimes
,
and
to
trouble
(
sometimes
)
the
quiet
estate
of
the
publique
weale
.
Thus
becomes
the
image
of
GGD
deformed
in
vs
,
&
keeps
not
the
true
Idea
of
his
first
excellence
.
Wherfore
it
behoueth
vs
,
earnestlie
to
desire
(
with
S.
Paul
)
that
GOD
would
make
perfect
his
image
in
vs
,
&
that
by
vnderstāding
&
knowing
aright
the
cause
&
authour
of
all
things
,
we
may
attaine
to
more
noble
&
purer
actions
,
as
well
in
our
vnderstāding
,
as
in
our
will.
Likewise
,
that
our
memorie
may
euermore
retaine
good
and
holy
cogitatiōs
of
god
,
and
of
commendable
actions
,
whereby
religion
is
preserued
&
increased
:
that
he
would
purifie
our
affections
,
&
in
sted
of
such
as
are
euill
and
corrupt
,
excite
(
by
his
holy
spirite
working
in
his
Word
)
honest
and
vertuous
motions
in
our
harts
.
Moreouer
,
to
worke
so
graciously
in
vs
,
that
the
inferiour
powers
may
be
obedient
to
the
superiour
,
beeing
euermore
guided
,
by
the
sacred
direction
in
his
word
contained
:
to
the
end
,
that
by
this
accord
and
consonance
of
vertues
in
our
soule
,
the
honor
of
God
may
be
exalted
and
reuerenced
in
vs
,
and
publique
tranquilitie
kept
and
maintained
,
vntil
it
shal
please
him
to
receiue
vs
,
and
giue
vs
eternall
rest
in
his
high
&
happie
dwellings
.
Of
the
immortalitie
of
the
soule
.
NOW
,
as
concerning
the
immortality
of
the
soule
,
some
doe
dispute
in
this
sort
,
by
arguments
taken
and
deriued
from
nature
.
It
is
impossible
(
say
they
)
that
all
the
honest
and
vvell
disposed
people
,
which
are
borne
and
brought
vppe
in
thys
worlde
,
shoulde
euermore
be
vexed
or
troubled
with
miseries
.
Yet
is
it
euident
,
that
the
greater
part
of
good
people
,
are
most
of
all
,
and
oftnest
afflicted
greeuously
,
yea
,
many
times
slaine
by
the
wicked
,
seditious
and
Tyrants
.
It
is
then
necessary
to
think
and
say
,
that
GOD
hath
reserued
some
port
or
hauen
of
safetie
for
them
,
where
(
after
all
troubles
)
they
may
arriue
to
perpetuall
rest
.
Some
likewise
dispute
on
the
contrarie
part
,
of
the
paines
reserued
for
the
wicked
,
for
,
naturally
we
iudge
and
say
,
that
euil
deeds
doe
iustly
deserue
punishment
.
Yet
oftentimes
wee
see
,
that
they
which
are
oppressours
of
others
,
both
in
body
and
goods
,
are
neuerthelesse
happy
in
theyr
worldlie
enterprises
:
why
then
it
is
most
certaine
,
that
a
place
is
also
afterward
reserued
for
them
,
and
paines
likewise
,
where-with
they
are
to
be
punished
.
First
,
Plato
giueth
this
reason
:
those
thinges
that
bee
not
of
elementary
nature
,
are
not
subiect
at
all
to
coruption
nor
death
:
The
soule
cōsisteth
no
way
of
the
elements
,
it
is
then
cleere
,
that
shee
is
not
mortall
,
nor
any
way
corruptible
.
That
the
soule
is
no
way
cōsisting
or
made
of
any
part
of
the
elements
,
is
apparant
and
manifest
by
this
reason
.
It
is
impossible
,
that
nature
being
corruptible
,
should
cōprehend
and
conceiue
thinges
vniuersall
and
incorruptible
:
as
to
conceiue
and
apprehend
God
,
with
the
vniuersality
of
thinges
:
the
numbers
,
the
differences
of
thinges
honest
and
dishonest
:
yet
naturally
,
and
euen
without
teaching
,
men
doe
apprehend
these
things
.
It
is
then
to
bee
iudged
,
that
the
seates
of
these
apprehēsions
,
are
not
natures
elementaries
,
but
much
more
excellent
thē
corruptible
things
,
&
likewise
that
they
are
perpetual
:
see
heere
what
natural
reasons
are
yeelded
,
for
the
immortalitie
of
the
soule
.
But
we
,
whom
God
hath
so
much
looued
,
and
endued
with
so
especiall
a
fauour
,
as
to
make
the
beams
of
the
glory
of
his
Gospell
shine
vpon
our
vnderstanding
,
taking
&
receiuing
the
testimonies
of
true
examples
,
and
sayinges
of
the
Prophets
,
which
we
know
to
be
diuinely
bestowed
on
them
,
&
confirmed
by
the
words
and
works
of
our
Lord
Iesus
Christ
:
assuredlie
,
mee
thinkes
it
is
verie
meruailous
,
seeing
that
this
epithite
of
immortalitie
is
so
apparant
,
&
cōfirmed
in
vs
by
many
sayings
and
examples
,
why
men
doe
not
better
prepare
themselues
,
to
vnderstād
this
iudgement
aright
,
and
that
they
haue
no
greater
feare
or
horrour
of
the
paines
eternall
.
It
remaineth
therefore
,
that
men
of
good
and
vertuous
disposition
,
ought
to
rest
assured
,
by
the
examples
of
Enoch
,
Elias
,
&
our
Sauiour
Iesus
Christ
,
liuing
already
in
life
perpetuall
.
And
if
wee
will
take
notice
from
the
verie
first
age
of
the
worlde
,
we
shall
find
,
that
God
declared
,
how
he
wold
one
day
hold
his
iudgment
,
to
punish
the
wicked
,
and
reward
the
good
,
according
to
their
seuerall
workes
,
as
when
he
said
to
Caine
:
If
thou
hast
well
doone
,
thou
shalt
finde
it
,
and
receiue
like
recōpence
:
but
if
thou
hast
doone
euill
,
thy
sinne
shall
be
hidden
,
vntill
such
time
as
it
shall
be
declared
and
discouered
.
This
deferring
&
dilatation
of
punishment
,
makes
the
wicked
more
bolde
&
forward
in
theyr
sinning
,
and
begetteth
likewise
contempt
of
God
:
but
albeit
wee
see
not
such
transgressiōs
punished
in
this
world
,
let
vs
not
therefore
thinke
,
that
they
shall
so
escape
without
correction
.
For
,
as
the
wise
man
of
Greece
said
:
GOD
deferreth
his
chastisement
,
but
hee
recompenceth
that
delaying
with
greater
measure
of
pains
.
And
let
vs
likewise
remember
his
own
holie
words
,
to
wit
,
that
sinne
shal
be
discouered
,
which
let
vs
not
thinke
to
bee
spoken
in
vaine
,
or
that
the
words
are
of
no
effect
:
for
,
although
wee
beholde
not
heere
the
pittifull
end
of
tyrants
,
or
others
that
depart
this
life
vnpunished
,
let
vs
yet
remaine
assured
,
that
the
measure
of
their
scourging
will
be
the
greater
afterward
.
Enoch
,
who
in
his
liuing
body
was
rapt
vp
,
and
translated
frō
thys
world
,
giues
vs
thereby
to
vnderstand
,
that
after
this
life
,
there
remaineth
a
better
:
then
is
it
not
to
be
doubted
,
but
that
Enoch
,
Elias
,
and
those
other
holie
persons
,
taught
and
instructed
others
in
the
happinesse
of
this
lyfe
perpetuall
,
and
that
it
also
remained
after
this
present
estate
.
Likewise
in
the
Epistle
of
the
Apostle
S.
Iude
,
there
is
a
part
of
the
sermon
of
Enoch
,
which
speaketh
in
this
manner
:
Beholde
,
the
Lord
shall
come
with
infinite
company
of
Saints
,
onely
to
doe
iustice
,
to
rebuke
and
punish
all
those
that
haue
doone
euill
and
vngodly
deedes
.
And
Helie
&
Eliseus
,
who
did
raise
vp
,
&
make
to
liue
againe
some
that
were
dead
:
and
Elias
,
who
was
taken
vp
in
the
presence
of
his
friendes
,
&
carried
to
heauen
in
his
intire
bodie
,
both
in
a
whirle-wind
&
a
flame
of
fire
.
Many
other
examples
,
and
namely
the
most
euident
example
of
our
Sauiour
,
vvho
rose
againe
,
and
to
him
excited
the
companie
of
the
prophets
&
holie
Fathers
,
to
liue
with
him
perpetually
,
&
to
enioy
the
fruitiō
of
the
company
of
God.
By
diuine
Scripture
then
it
is
most
cleere
,
that
our
soules
are
spirits
,
which
are
not
to
be
extinct
in
death
like
the
body
:
but
doe
remaine
seperated
afterward
,
&
liue
perpetually
.
God
saide
,
that
wee
neede
not
to
feare
such
as
kill
the
body
,
and
afterward
can
doe
nothing
els
.
He
said
likewise
to
the
cōuerted
theefe
:
This
day
thou
shalt
be
with
me
in
Paradise
.
If
the
soule
could
be
extinct
and
dissipated
like
smoke
in
death
,
it
would
not
then
follow
,
that
she
should
cōuerse
and
liue
afterward
with
Iesus
Christ
:
it
is
then
a
spirit
,
which
continueth
after
death
,
and
in
regard
it
is
a
spirit
,
it
cannot
be
idle
.
As
concerning
the
word
Paradise
,
it
signifieth
the
place
of
happie
and
eternall
life
:
there
where
ioy
,
wisedome
and
iustice
are
in
all
aboundance
.
It
is
necessary
to
note
the
sermon
of
the
good
theefe
,
which
he
made
hanging
aloft
on
the
Crosse
,
euen
when
he
was
at
the
instant
of
death
,
and
when
all
the
Apostles
were
astonnied
,
and
had
left
off
theyr
office
of
preaching
,
&
did
forget
the
mercies
of
God.
Vndoubtedly
,
thys
spectacle
was
not
without
great
signification
,
for
,
there
was
to
bee
seen
two
theeues
hanging
with
the
blessed
Sonne
of
God
,
which
signified
,
that
the
world
was
condemned
to
death
for
most
greeuous
offences
And
seeing
it
should
be
so
,
that
the
Son
of
God
,
was
to
appease
his
Fathers
displeasure
,
and
by
his
death
onely
:
that
yet
one
part
of
the
worlde
would
still
contemne
this
benefit
,
&
despise
the
kindnes
of
thys
Sauiour
,
as
may
be
discerned
in
the
bad
theefe
,
hauing
no
hope
at
all
of
saluation
,
and
in
whose
person
is
figured
forth
to
vs
,
the
wicked
,
seditious
,
and
tyrants
,
enemies
against
the
Gospell
of
GOD
,
who
ought
assuredlie
to
know
,
that
their
cōdemnation
is
alreadie
doone
,
for
theyr
wilful
contemning
the
mercies
of
God.
But
the
other
part
of
the
worlde
,
which
are
such
as
(
with
reuerēce
)
acknowledge
and
receiue
this
blessing
of
God
,
knowing
&
confessing
(
with
the
good
theefe
)
that
they
haue
deserued
nothing
but
condēnation
&
death
:
yet
trusting
onelie
in
God
,
doe
inuoke
his
mercy
and
propitiation
,
acknowledging
also
,
that
they
are
deliuered
from
sin
&
death
,
onely
by
the
blessed
&
innocent
death
of
their
Redeemer
.
The
good
thiefe
,
who
desired
his
deliuerance
of
God
,
acknowledged
him
therein
,
and
albeit
he
saw
him
there
to
die
with
him
;
yet
he
helde
it
for
most
certaine
&
assured
,
that
this
was
he
who
could
giue
him
eternall
life
:
wherefore
he
heard
the
sweet
answere
of
GOD
,
who
promised
him
,
that
that
very
day
,
hee
shoulde
bee
with
him
in
the
place
of
rest
,
life
,
and
ioy
perpetuall
.
By
this
voyce
hee
vnderstood
,
that
his
sinnes
were
forgiuen
him
,
and
that
life
eternal
was
(
in
mercie
)
bestowed
vpon
him
.
Then
,
though
hee
was
hanged
,
broken
,
&
halfe
deade
,
yet
(
for
all
that
)
he
did
honour
&
gaue
reuerence
to
the
Sonne
of
God
:
euen
then
when
the
whole
Church
was
silent
,
and
when
the
Apostles
were
amazed
and
dispersed
,
yet
hee
confidētly
said
▪
that
he
who
was
there
hanged
,
and
readie
to
die
,
shoulde
(
neuerthelesse
)
raigne
and
giue
eternall
life
to
men
:
he
called
on
him
,
as
the
onely
maister
&
authour
of
life
:
Nay
more
,
he
defended
the
glory
of
GOD
against
the
other
euill
speaker
.
This
spectacle
then
admonisheth
vs
of
many
things
,
and
all
good
mindes
doe
acknowledge
,
their
transgressions
to
bee
fixed
to
his
crosse
:
for
wee
are
all
(
by
our
sinnes
)
subiect
to
death
and
calamities
of
all
sorts
,
and
can
no
way
bee
deliuered
but
by
the
Sonne
of
God
only
.
It
remaines
then
,
that
wee
call
on
him
▪
,
that
wee
declare
to
others
these
great
blessings
,
&
that
we
maintaine
his
honor
&
glory
,
against
all
miscreants
and
euill
speakers
:
whatsoeuer
afflictions
,
torments
or
deaths
we
endure
in
the
cause
,
to
the
end
,
that
hee
may
giue
to
euery
one
of
vs
,
that
which
hee
did
to
the
happy
conuerted
theefe
,
saying
:
This
day
thou
shalt
be
with
mee
in
Paradise
.
Seeing
then
so
great
a
matter
is
cōtained
in
this
speech
and
conference
,
of
our
Sauiour
Christ
with
the
good
theefe
,
let
vs
confirme
and
fixe
in
our
harts
,
this
saying
and
most
powerfull
sentence
:
which
manifestly
declareth
,
that
the
soule
is
a
seperable
spirit
,
liuing
after
it
hath
left
the
bodie
,
according
as
Christ
himselfe
sayde
,
that
the
spirit
of
the
cōuerted
theefe
,
should
conuerse
and
bee
with
him
in
Paradise
.
Assuredly
,
it
coulde
not
conuerse
nor
liue
after
death
,
if
it
vvere
onely
of
the
bodies
tēper
,
or
if
it
were
some
smoke
,
neyther
coulde
it
likewise
bee
in
Paradise
,
but
would
be
dispersed
abroade
in
the
ayre
.
In
Saint
Mathewe
,
Moises
spake
and
conferred
with
our
Sauiour
in
the
Mountaine
,
although
it
be
plainelie
written
in
the
Booke
of
the
repetition
of
the
law
,
commonly
called
Deuteronomie
,
that
Moyses
was
deade
and
buried
:
our
Sauiour
then
spake
with
the
seperated
soule
of
him
.
Saint
Paule
saide
,
that
he
desired
to
be
deliuered
from
his
body
,
and
to
bee
with
Iesus
Christ.
And
to
the
Corinthians
hee
said
:
While
we
remaine
in
this
bodie
,
we
are
far
off
from
our
Lord.
But
we
haue
this
confidence
,
that
after
we
shall
haue
finished
this
long
voyage
,
we
shall
then
abide
with
him
.
And
S.
Peter
sayth
,
that
the
Spirit
of
our
Lord
,
while
his
bodie
was
in
the
Tombe
,
preached
vnto
the
spirits
of
them
that
were
in
prison
:
which
then
assureth
vs
,
that
our
soules
are
separable
spirits
.
In
Saint
Luke
,
the
historie
is
recited
of
the
wicked
rich
man
that
was
in
hell
torments
,
&
the
poore
begger
,
whose
spirit
was
in
Abrahams
bosome
.
In
another
place
,
GOD
sayth
,
that
hee
is
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Iacob
:
and
that
he
is
not
the
God
of
the
deade
,
but
of
the
liuing
.
Let
vs
then
end
vvith
this
conclusion
,
that
Abraham
,
Isaac
&
Iacob
are
liuing
.
FINIS
.
Socr.
Tell
me
,
which
doost
thou
iudge
to
be
workes
of
Fortune
,
or
of
reason
and
deliberation
?
as
much
to
say
,
as
those
workes
that
haue
no
certaine
end
,
neyther
are
knowne
wherfore
they
be
made
?
and
what
thinkest
thou
of
such
,
as
manifestly
doe
appeare
,
that
they
are
made
for
the
benefite
of
men
?
Aristo
.
Doubtlesse
,
those
which
are
made
for
the
profit
of
men
,
are
questionles
workes
made
by
reason
&
deliberation
.
Socr.
Doth
it
not
thē
appeare
to
thee
,
that
hee
that
frō
the
beginning
made
men
,
and
gaue
thē
sence
,
whereby
they
shoulde
haue
knowledge
of
euerie
thing
,
did
it
not
for
their
benefit
?
as
eyes
to
behold
thinges
visible
:
eares
to
heare
soundes
:
&
so
likewise
of
things
that
are
apprehended
by
sent
,
whereof
no
profit
woulde
bee
had
except
we
had
nostrils
:
nor
knew
wee
howe
to
perceiue
or
distinguish
which
taste
is
sweet
,
&
vvhich
is
sower
or
sharpe
,
except
we
had
a
tongue
and
pallate
to
tast
them
?
Moreouer
,
dooth
it
not
likewise
seeme
to
thee
,
to
bee
a
worke
of
Gods
high
prouidence
,
to
enclose
(
within
lidds
)
the
weak
and
feeble
eyes
,
which
when
need
requires
to
see
,
doe
open
,
&
close
againe
when
desire
of
sleepe
vrgeth
?
And
to
the
end
no
angry
windes
may
bee
offensiue
to
them
,
hee
hath
placed
the
browes
ouer
the
eyes
,
as
also
to
defend
them
from
the
sweat
,
descēding
down
the
head
,
yet
kept
therby
out
of
the
eyes
.
As
in
like
maner
the
eares
,
that
receiue
all
sounds
,
and
yet
are
neuer
full
:
the
teeth
also
in
order
made
and
placed
,
that
those
before
do
cut
the
meat
,
and
those
behind
chewe
&
prepare
it
for
the
passage
:
so
may
we
say
of
the
mouth
,
wherby
the
foode
hath
conuoy
to
the
stomack
,
being
seated
vnder
the
eyes
and
nostrills
:
but
the
cōduit
of
offensiue
superfluities
,
is
placed
behinde
,
and
far
from
the
seueral
seates
of
the
sences
,
least
it
shoulde
be
any
way
hurtful
vnto
them
.
These
things
which
thou
discernest
to
bee
made
by
so
great
a
prouidence
,
whether
doost
thou
attribute
them
to
Fortune
,
or
to
counsell
and
deliberation
?
Aristo
.
Assuredlie
,
these
thinges
seeme
to
mee
,
to
bee
the
workmanship
of
a
most
wise
Creator
.
Socr.
And
the
naturall
great
desire
vvee
haue
to
beget
a
continuation
of
linage
,
as
also
of
mothers
to
nourish
their
young
chyldren
,
&
when
they
become
great
,
a
care
for
theyr
liuing
,
and
then
the
mightie
feare
they
haue
of
theyr
death
.
Ari.
In
sooth
,
al
these
thinges
are
the
workes
of
him
,
who
had
a
will
,
that
by
counsel
,
reason
,
and
deliberation
,
his
creatures
shoulde
bee
made
liuing
,
hauing
both
sence
and
moouing
.
Socra
.
Dooth
it
appeare
to
thee
that
thou
hast
any
discretion
,
whereby
thou
makest
apprehension
or
iudgment
of
these
thinges
?
Thou
hast
in
thee
a
little
portion
of
thys
earth
,
which
thou
seest
to
be
so
great
,
&
a
small
quantitie
of
humour
,
which
is
of
so
large
aboūdance
in
the
world
:
nowe
,
considering
eyther
of
these
thinges
to
be
so
great
,
&
yet
thou
hast
of
eyther
some
smal
portion
,
and
altogether
being
so
assembled
in
thy
body
,
as
thou
couldest
haue
no
vnderstāding
at
all
,
except
they
were
in
this
sort
ordered
:
These
thinges
(
I
say
)
being
so
great
,
and
in
multitude
infinite
,
howe
doost
thou
imagine
,
but
that
they
should
be
well
ordained
?
Arist.
I
can
no
way
perceiue
their
ordenation
,
as
I
behold
the
order
of
other
workmēs
labours
.
Socr.
Why
euen
so
thou
canst
no
way
beholde
thy
soule
,
which
directs
and
gouerns
(
at
her
pleasure
,
)
all
thy
whole
bodie
:
yea
,
and
in
such
sort
,
as
thou
mightest
else
say
,
thou
doost
all
thinges
without
counsell
;
reason
,
or
deliberation
,
but
that
onely
raiseth
regard
of
feare
and
trembling
.
Arist.
I
vvoulde
be
lothe
to
neglect
the
Gods
,
but
doe
holde
and
esteeme
them
so
great
,
as
wee
shoulde
haue
nothing
els
to
do
,
but
to
be
reuerent
onelie
toward
them
.
Socra
.
The
greater
then
thou
esteemest
them
to
bee
,
the
more
thou
oughtest
to
honour
them
.
Arist.
If
I
wist
that
they
had
any
care
of
men
,
I
woulde
adore
them
,
and
neuer
neglect
them
.
Socra
.
VVhy
howe
canst
thou
thinke
,
but
that
they
haue
care
and
regarde
of
vs
,
seeing
man
is
made
onely
(
aboue
and
beyond
al
other
creatures
)
to
goe
vpright
?
to
fore-see
many
thinges
intended
to
him
,
and
to
gouerne
all
other
creatures
vnder
him
?
hauing
eyes
,
eares
,
and
a
mouth
bestowed
vpon
him
?
And
though
to
some
he
haue
giuen
but
feet
,
as
to
Serpents
:
yet
to
mā
he
hath
giuē
hands
,
to
garde
himselfe
from
many
outrages
,
wherin
we
are
more
happy
then
other
creatures
.
And
albeit
other
beastes
haue
tongues
,
yet
to
man
onely
it
is
giuen
,
to
turne
his
tongue
from
one
side
of
his
mouth
to
the
other
,
thereby
to
forme
an
intelligible
voyce
,
to
dispose
and
make
known
his
thoughts
to
others
.
Now
not
onely
is
this
care
taken
of
our
bodies
,
but
much
more
of
our
inward
spirits
.
For
where
or
when
did
any
other
creature
euer
thinke
or
consider
,
that
God
was
the
Creator
of
the
very
best
and
greatest
thinges
?
Or
what
kinde
else
,
(
onely
man
excepted
)
dyd
euer
,
or
can
giue
honor
to
God
?
or
keep
himselfe
from
cold
,
heate
,
famine
,
thirst
,
&
other
inconueniences
?
Or
shun
diuersitie
of
diseases
?
Or
by
exercise
gather
strength
,
ability
,
and
learning
?
or
retain
longer
and
more
faithfully
what-soeuer
is
to
be
vnderstood
?
Seemes
it
not
then
to
thee
,
that
man
onely
is
(
as
a
God
)
amongst
all
other
creatures
?
more
excellent
,
and
out-going
them
both
in
body
and
minde
?
Vndoubtedly
,
if
man
had
had
the
body
of
an
Oxe
,
hee
coulde
not
haue
doone
what
soeuer
he
would
▪
&
such
as
haue
hands
(
without
any
other
part
of
inward
spirit
)
haue
somwhat
to
bee
reckoned
of
much
more
,
then
they
that
haue
no
hands
at
all
.
But
thou
that
hast
handes
and
vnderstanding
,
canst
thou
think
that
God
hath
not
care
and
respect
of
thee
?
Doost
thou
not
think
,
that
the
most
auncient
and
wisest
Citties
,
are
those
that
most
dilligently
&
carefully
doe
honour
the
Gods
?
Learne
,
learne
my
friend
,
that
thy
soule
gouerns
thy
body
:
likewise
,
that
the
good
spirit
which
containeth
all
thinges
,
directeth
all
thinges
at
his
good
pleasure
.
Thinkest
thou
that
thine
owne
eye
can
see
many
thinges
farre
off
,
&
that
Gods
eye
doth
not
discerne
them
altogether
?
Or
that
thy
minde
may
conceite
at
one
instant
,
what
is
doone
in
Athens
,
Scicilie
,
Egypt
,
or
elsewhere
,
and
the
Diuine
Spirit
or
minde
,
dooth
not
know
all
things
directly
together
?
Yes
,
hold
and
beleeue
it
for
most
certaine
:
that
God
sees
,
heares
,
regards
,
and
hath
care
of
thee
,
me
,
&
all
thinges
else
whatsoeuer
together
.
FINIS
.
A
Directorie
,
for
the
Readers
more
easie
and
speedie
apprehension
,
of
the
speciall
matters
handled
in
this
Treatise
.
WHat
benefit
a
man
gaines
by
the
knowledge
of
himselfe
.
page
,
2.
What
the
Soule
is
.
page
3
,
Of
the
vertues
and
powers
in
the
soule
.
page
4
,
Of
nourishment
,
and
the
manner
of
the
bodies
nourishment
.
page
5
,
6.
Of
Choller
,
Mellancholie
,
&
phlegme
.
page
▪
8
,
Of
the
blood
,
and
how
it
is
receiued
,
page
9
,
Of
three
kindes
of
digestion
,
to
perfect
nourishment
.
page
,
11
,
That
the
inconvenience
of
the
first
digestion
,
is
not
holpen
by
the
other
.
page
14
,
Some
mens
oppinion
concerning
the
Soule
.
16
The
hurt
of
intemperancie
.
page
17
,
Sixe
things
not
naturally
in
vs.
page
18
,
The
benefit
of
labour
to
the
body
.
page
19
The
hurt
of
immoderat
exercise
to
the
body
.
21
Of
sleepe
,
how
it
benefits
the
body
,
and
helpes
the
powers
of
the
soule
.
page
,
22
,
24
,
How
heat
&
blood
do
work
for
the
hart
.
24.
Of
dreames
in
sleepe
,
their
kindes
,
causes
&
examples
.
page
31
,
32
,
33
,
34
,
&c.
Of
the
increase
of
nourishment
,
&
when
nature
receiueth
most
substaunce
to
her selfe
.
38
,
39
How
naturall
heat
groweth
or
decaieth
in
vs
,
41
▪
Of
death
naturall
,
and
vnnaturall
.
page
43
Of
generation
,
&
how
the
fruite
is
formed
,
44
,
Of
the
offices
,
veines
,
and
arteries
of
the
membrane
.
page
46
,
47
,
How
the
nauill
is
made
,
and
in
what
time
.
48
,
Of
the
places
for
the
liuer
,
hart
and
braine
,
50
How
the
liuer
is
formed
,
and
what
it
is
.
50
How
the
bowels
are
fastened
to
the
back
,
51
How
Diaphragma
is
formed
.
page
52
Of
the
back
bones
,
and
forming
of
the
hart
,
53
Of
the
harts
nourishment
.
page
54
That
the
hart
is
the
beginner
of
vitall
heat
,
55
How
the
lungs
and
lites
are
formed
,
and
consequently
the
bodies
height
.
page
57
Of
the
forming
of
the
braine
,
and
skull
of
the
head
.
page
57
,
58
,
Of
the
marrow
in
the
chine
bone
of
the
backe
,
page
60
How
the
fruite
is
nourished
in
the
wombe
,
and
the
bloods
deuision
into
3.
parts
.
60
,
61
,
62
,
How
the
power
Vegetatiue
nourisheth
the
body
,
and
maintaineth
kind
.
page
64
Howe
the
order
of
the
seuerall
powers
supplie
theyr
offices
,
page
68
Of
the
sensitiue
power
,
beeing
the
soules
second
power
.
page
,
71
Of
the
fiue
exteriour
sences
,
and
first
how
sight
is
wrought
in
vs.
page
,
72
Of
the
inwarde
organes
of
sight
,
and
what
vse
they
serue
vs
to
.
page
74
How
sight
hath
his
seate
,
and
what
spirits
giue
life
to
the
eye
.
page
,
77
The
maner
how
colours
are
truly
discerned
,
80
,
The
true
capacitie
of
the
eye
in
sight
,
and
benefits
of
that
sence
.
page
81
,
Of
hearing
and
his
organe
,
page
82
What
sound
or
noyse
is
,
&
of
the
meanes
of
apprehending
it
,
page
83
,
84
How
our
speech
or
voyce
is
formed
.
86
Of
smelling
,
&
by
what
organe
it
is
apprehended
.
page
89
What
odour
,
sent
▪
or
smell
is
,
90
,
Of
tasting
,
and
his
organe
,
&
howe
the
tongue
tastes
with
his
meanes
,
vse
and
obiect
.
94
,
95
Of
the
seuerall
kindes
of
sauour
;
what
sauours
best
please
the
taste
:
what
most
vrgeth
appetite
:
and
of
thinges
without
sauour
.
page
96
,
97
,
98
,
99
,
&c
Of
Touching
&
his
organe
,
&
benefit
.
107
,
108
Of
the
inwarde
sence
,
his
seate
,
and
necessarie
vse
.
page
108
,
109
Of
the
fiue
inwarde
sences
,
their
organes
what
they
are
,
&
how
they
help
each
other
,
110
,
&c
Of
the
braine
in
his
diuersity
of
kindes
.
118
Of
two
kindes
of
appetence
in
the
sences
.
119
Of
the
foure
principall
affections
,
and
theyr
opposites
:
both
helping
and
hurting
.
122.
&c
The
organe
of
the
appetente
power
,
and
what
it
is
.
page
133
Of
the
commaundements
in
both
the
Tables
.
page
,
136
,
137
,
138
,
&c
Of
the
contrarietie
&
difference
amongst
men
.
page
41
,
Of
two
kindes
of
gouernment
:
compulsion
&
obedience
.
page
143
,
144
,
That
the
will
is
the
commaunder
of
the
affections
.
page
146
The
reason
of
lawes
,
deuision
of
possessions
,
&
iustice
in
our
dealings
.
149
,
150
,
151
How
the
lawe
agrees
with
nature
,
and
in
vvhat
manner
.
page
153
,
154
Of
two
kindes
of
moouing
in
the
hart
:
and
the
efficient
causes
thereof
,
155
,
156
,
157
Of
the
powers
of
nature
,
answerable
to
the
harts
affections
,
and
their
difference
.
page
158
,
Of
the
hart
,
with
his
helps
and
hurts
.
159
,
160.
Of
the
soules
societie
with
the
body
,
aunswerable
to
the
humours
.
page
,
162
,
Of
the
proper
causes
of
our
affections
,
&
whence
they
take
originall
.
page
163
That
natures
corruption
is
the
cause
of
our
euill
affections
.
page
,
167
Of
the
diuine
affections
in
our
Sauiour
,
page
,
168
,
169
,
170
,
The
contrarietie
of
affections
in
Christians
and
Infidels
.
page
170
,
171
Of
Concupiscence
,
and
how
it
may
bee
vnderstood
.
page
173
,
174
,
175.
Of
the
cōtrary
mouings
of
the
hart
&
wil.
176.
Howe
to
come
to
the
true
knowledge
of
our selues
.
page
178.
Of
the
motiue
power
,
carrying
the
bodie
from
place
to
place
.
page
,
180
That
the
soule
is
the
cause
of
the
bodies
moouing
.
eodem
Two
kinds
of
moouing
,
and
the
power
of
eyther
of
them
.
eodem
Of
a
commixed
power
,
partly
naturall
,
&
partly
voluntary
.
page
181
Of
the
intellectuall
power
.
page
182
Howe
action
becoms
appropriate
to
intellection
,
and
differs
from
the
power
sensitiue
.
183
Of
the
obiect
of
intellection
:
his
offices
&
organes
.
page
184
Of
the
two
vnderstandings
,
actiue
and
passiue
.
page
186
The
action
and
habitude
,
guide
the
vnderstanding
.
page
187
Of
the
speculatiue
&
practiue
knowledge
.
188
Of
Reason
,
&
the
wills
coniunction
therewith
.
page
eodem
,
Of
the
wills
definition
.
eodem
.
Of
the
hurt
of
natures
lacke
of
her
primatiue
condition
.
page
189
Of
the
impediment
and
hinderances
in
our
vnderstanding
.
190.
How
Gods
image
becommeth
deformed
in
vs
,
and
what
we
ought
to
desire
of
him
in
repayring
of
our
wants
&
defects
▪
190
,
191
,
192
,
Of
the
soules
immortalitie
,
and
naturall
reasons
therefore
alleaged
.
page
193
,
194
That
the
soule
consisteth
no
way
of
the
elements
.
page
195
What
nature
can
doe
,
notwithstanding
her
corruption
.
page
,
196
Of
mens
carelesse
regard
of
their
soules
immortalitie
.
page
198
,
How
God
instructed
the
soules
immortality
frō
the
worlds
beginning
.
page
199
That
our
soules
are
spirits
,
not
to
be
ouer-come
by
death
.
page
203.
That
the
soule
is
to
liue
with
Christ
after
death
.
page
204
Of
Paradise
,
and
what
it
signifieth
.
page
205
Of
the
good
Theefes
sermon
on
the
Crosse
.
page
,
eodem
One
part
of
the
worlde
refused
the
benefite
of
Christes
death
.
page
206
,
The
condemnation
of
the
wicked
,
&
assurance
of
the
elects
saluation
.
page
207
,
That
the
good
theefe
preached
Gods
glorie
,
when
the
whole
Church
was
silent
,
and
the
Apostles
stood
dumbe
.
209
That
the
soule
is
a
liuing
spirit
after
the
bodies
death
,
and
no
way
consisteth
of
the
bodyes
temper
.
page
212.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A07786-e670
The
benefit
of
the
knowledge
of
a
mans
owne
selfe
.
What
the
Soule
is
.
The
vertues
of
the
soule
.
The
powers
in
the
soule
.
Of
nourishment
.
The
manner
of
the
bodies
nourishment
.
Choller
.
Melancholie
Phlegme
.
Of
the
blood
.
Three
kinds
of
digestion
to
perfect
nourishmēt
,
Natures
instruction
concerning
our
gifts
&
graces
.
1.
Cor
,
12.
The
inconuenience
of
the
first
digestion
,
not
holpen
by
the
other
.
The
oppinion
of
som
concerning
the
soule
.
The
hurt
of
intemperancie
.
Herac.
Ephe.
Salomon
.
Sixe
things
not
naturallie
in
vs.
The
benefit
of
labour
.
The
hurt
of
immoderate
exercise
.
The
benefit
of
sleepe
.
How
sleepe
profits
the
powers
of
the
Soule
.
How
heate
and
blood
worke
for
the
hart
.
An
excellent
comparison
.
Three
duties
needfull
in
a
Prince
or
Ruler
.
Conclusion
concerning
sleepe
.
The
power
appetente
.
The
power
Intellectiue
.
An
apt
comparison
.
Concerning
dreames
in
sleepe
.
Diuers
kinds
of
dreames
.
Example
of
dreames
,
the
causes
being
euident
.
When
the
cause
of
dreames
is
in
vs.
Dreames
fore-telling
things
to
ensue
.
Examples
concerning
dreames
.
Diuine
dreames
or
inspirations
.
Deuillish
dreames
.
The
hurt
of
intemperance
.
Encrease
of
nourishment
.
When
Nature
receaueth
most
substance
to
her selfe
.
Example
how
the
body
is
increased
.
When
naturall
heate
decayeth
in
vs.
Example
conceruing
our
life
.
Death
naturall
according
to
Aristotle
.
Death
vnnaturall
,
occasioned
by
many
causes
in
our selues
.
Concerning
generation
.
Howe
the
fruite
is
formed
at
the
first
.
The
offices
of
the
membrane
.
Of
the
veines
and
arteries
of
the
membrane
.
Howe
the
nauill
is
made
,
&
in
what
time
.
The
places
for
the
liuer
,
hart
,
and
braine
.
How
the
liuer
is
formed
,
and
what
it
is
.
How
the
bowels
are
fastned
to
the
backe
.
How
Diaphragma
is
formed
.
Of
the
back
bones
.
The
forming
of
the
hart
.
The
harts
nourishmēt
.
A
comparison
worth
the
noting
.
The
hart
is
the
beginner
of
heat
vitall
.
Howe
the
lungs
and
lites
are
formed
,
&
cōsequently
the
height
of
the
body
.
The
forming
of
the
braine
.
The
skul
of
the
head
.
The
nerues
are
bred
in
the
braine
,
as
the
veines
in
the
liuer
.
The
marrow
in
the
chine
bone
of
the
back
.
Howe
the
fruit
is
nourished
in
the
wombe
.
The
deuision
of
the
blood
into
three
parts
,
and
to
what
vses
.
Male
chyldren
more
perfect
then
female
.
An
admirable
secret
,
&
worthy
(
with
great
reuerence
)
to
be
regarded
.
Hipocrates
rule
frō
the
time
of
cōception
,
to
deliuerance
.
Of
the
power
Vegetatiue
,
and
how
it
nourisheth
and
increaseth
the
body
,
as
also
maintaineth
kind
How
nature
admonisheth
vs
to
be
continent
.
Our selues
the
greatest
enemies
to
nature
.
The
infinite
goodnes
of
God
in
our
bodies
framing
.
Howe
the
order
of
the
seuerall
powers
is
to
be
considered
in
theyr
offices
.
An
absolute
proofe
of
God
against
any
Atheist
whatsoeuer
.
A
note
cōcerning
christian
dutie
in
vs
toward
God
,
in
regard
of
al
his
diuine
gifts
bestowed
on
vs
in
nature
.
Of
the
power
Sensitiue
,
being
the
second
power
of
the
soule
.
Of
the
exteriour
sences
,
beeing
fiue
in
number
.
1.
Sight
,
&
howe
the
same
is
wrought
in
vs.
Aristotles
answer
concerning
our
two
eyes
.
Of
the
inward
organs
of
the
sight
,
and
what
vse
they
serue
vs
to
.
Small
difference
between
life
&
death
,
but
by
the
benefit
of
sight
Platos
oppiniō
,
to
what
end
our
eyes
are
giuen
vs.
Where
the
sight
hath
his
seate
and
abiding
.
Of
the
spirits
that
giue
life
to
the
eye
.
Aristotles
iudgment
of
the
eye
.
A
question
concerning
the
sight
of
the
eye
.
The
answer
worth
the
noting
.
An
excellent
comparison
.
How
easilie
the
eye
may
be
offended
The
maner
how
colours
are
truly
discerned
.
The
true
capacitie
of
the
eye
in
sight
.
The
benefits
which
the
sence
of
sight
yeeldeth
.
2.
Of
Hearing
,
&
the
organs
therto
appertayning
.
What
sound
or
noyse
is
,
and
howe
it
makes
it selfe
.
Of
the
means
wherby
eyther
sounde
or
noise
is
apprehended
.
Howe
all
sounds
are
conueyed
to
the
sence
common
.
The
maner
how
our
voyce
or
speech
is
formed
.
An
excellent
note
cōcerning
our
voyce
or
speech
.
By
this
sence
wee
haue
fayth
.
3
Of
Smelling
,
and
by
what
organs
it
is
apprehended
.
What
odour
,
sent
or
smell
is
.
Apt
comparisons
of
sents
in
their
moist
&
dry
kindes
.
The
sweetest
things
haue
least
sauour
.
The
differences
between
good
sents
and
hurtfull
.
The
means
howe
wee
iudge
of
smells
.
Sent
is
very
necessary
to
our
life
.
4
Of
the
sence
of
Tasting
▪
&
his
organe
.
Howe
the
tongue
receiues
his
tast
.
The
means
of
the
tastes
vse
in
his
actions
.
Sauour
,
the
onely
obiect
of
taste
.
Many
sorts
of
sauours
.
Of
the
sweet
sauour
.
Of
the
sauour
ouer
sweet
.
Of
the
fatte
&
marrowie
sauour
.
What
sauours
best
agree
with
nature
,
and
most
please
the
taste
.
Of
the
bitter
sauour
.
Of
the
strōg
and
hot
sauour
.
Of
the
sower
sauour
.
The
sharpest
sauours
doe
most
vrge
appetite
.
Of
the
greene
sauour
,
that
edgeth
the
teeth
.
Of
the
rude
and
sharpe
sauour
.
Of
the
salt
sauour
.
Of
thinges
without
sauour
.
5.
Of
the
sence
of
Touching
and
his
organe
.
Of
the
benefit
of
this
sence
.
Of
the
inward
sence
,
and
where
it
is
seated
.
The
necessity
of
the
inward
sence
The
sence
cōmon
,
and
memory
,
according
to
Aristotle
.
Galens
addition
of
cogitation
.
Fiue
inward
sences
.
1.
Sence
common
.
2.
Sence
imaginatiue
.
3.
Sence
estimatiue
.
4.
Sence
deliberatiue
.
The
wonderfull
prouidence
of
God
for
his
creatures
.
A
strange
example
of
the
Snake
&
the
Lamprey
.
A
kinde
of
deliberation
in
dumb
creatures
,
confirmed
by
exāples
.
5.
Sence
is
memory
.
The
organe
of
the
sence
common
,
&
his
place
.
Many
powers
in
the
inward
sences
.
The
organe
of
cogitation
,
and
his
seate
.
Example
of
this
sences
power
.
The
organe
of
memorie
&
his
place
.
Of
the
brain
in
his
kinds
,
of
diuersitie
.
Two
kindes
of
appetence
in
the
sences
Of
the
power
Motiue
.
Of
greefes
.
Foure
principall
affections
.
1.
Ioy.
2.
Feare
.
3.
Hope
.
4.
Hate
.
The
opposites
foure
.
1.
Loue.
2.
Greefe
.
3.
Enuie
.
4.
Iealosie
.
Of
anger
,
&
the
hurt
it
doth
the
braine
.
Homers
oppinion
concerning
anger
.
Of
feare
,
and
how
it
hurts
the
hart
.
The
hurt
of
greefe
and
sadnesse
.
Of
loue
,
and
how
it
helps
the
hart
.
Of
hate
and
his
hurt
.
Of
Shame
.
Of
mercy
.
Of
Enuie
.
Of
Iealosie
.
How
a
king
ought
to
be
iealous
.
An
affection
more
hurtful
then
the
rest
.
Of
ioy
,
and
how
it
delighteth
the
hart
.
Of
affections
pleasing
to
God.
What
the
contrary
are
.
The
hurt
of
humane
societie
.
The
organe
of
the
power
appetēte
.
Galen
,
concerning
our
affections
.
Affections
are
not
of
the
liuer
nor
the
other
parts
.
Homers
saying
of
the
belly
.
Cōcerning
our
loue
to
GOD.
The
degrees
of
the
commaūdemēts
,
in
the
first
Table
.
Of
the
first
commaundement
.
Of
the
second
commandemēt
.
Of
the
third
commaundement
.
Of
the
4.
commaundement
.
The
sum
of
the
first
Table
,
well
worthy
to
be
regarded
.
Of
the
second
table
.
Aristotle
in
his
Pollitiques
,
concerning
the
difference
amongst
mē
.
S.
Paules
affirmation
of
lawes
&
obedience
.
What
men
are
to
bee
honoured
.
Two
manner
of
gouernments
,
the
first
cōpulsiue
.
The
second
,
ciuill
and
obedient
.
Pericles
ruling
of
the
Athenians
.
Seuerall
affections
in
the
multitude
.
Reason
and
iudgement
giuen
vs
of
God.
The
first
offence
,
natures
maine
impedimēt
.
The
wil
,
cōmaunder
of
the
affections
.
The
application
of
the
two
gouernments
in
nature
.
Of
the
dutie
we
owe
to
our
Parents
,
exampled
.
Of
the
other
commaundemēts
following
.
The
reason
why
lawes
&
penalties
were
instituted
.
Why
the
deuision
of
possessions
was
thought
behouefull
.
Cōcerning
theft
.
The
reason
of
iustice
in
our
contractions
.
Without
truth
,
no
societie
can
be
obserued
.
Natures
cōseruation
of
herselfe
:
&
our
iniury
to
her
and
our selues
.
The
lawe
agreeing
with
nature
,
and
in
what
maner
.
The
lawes
them selues
the
voice
of
nature
,
by
their
causes
.
Two
kindes
of
mouing
in
the
hart
,
first
by
the
pulse
.
The
hart
mooueth
likewise
by
contrarietie
of
humours
,
seuerally
by
each
one
of
them
.
Of
the
efficient
causes
(
inwardly
&
outwardly
)
of
the
harts
moouing
.
Of
the
powers
of
nature
answerable
to
the
harts
affections
,
&
their
difference
.
Of
the
hart
in
greefe
&
sadnes
,
and
the
bloods
office
in
seruice
then
.
Of
the
hart
,
in
ioy
&
anger
,
&
how
the
blood
works
then
.
Of
mellanchollie
and
chollericke
men
,
&
their
conditions
.
Of
sanguine
men
.
Of
phlegmatick
mē
.
Of
the
soules
societie
with
the
body
,
answerable
to
the
humours
.
Of
the
proper
causes
of
our
affections
,
and
whence
they
receiue
their
originall
.
Aristotles
oppinion
of
good
people
&
good
affections
.
Platos
iudgment
of
anger
.
Our
good
affections
are
diuinely
inspired
.
Aristotles
saying
of
anger
in
a
vertuous
man.
The
corruption
of
nature
in
vs
,
the
cause
of
euill
motions
.
Of
the
diuine
affections
in
our
Sauiour
.
His
zeale
of
his
Fathers
glory
.
His
heauines
for
Lazarus
.
His
loue
to
little
chyldren
.
His
compassion
of
them
in
the
desert
.
The
contrarietie
of
affections
in
Christians
&
Infidells
.
The
wisedom
of
the
Heathen
.
Cōcerning
concupiscence
abyding
in
vs.
Of
the
word
Concupiscence
,
and
how
it
may
be
vnderstood
.
Concupiscence
an
errour
in
the
will.
The
wills
boldnesse
in
his
owne
pride
.
Rom.
7
,
24
▪
Rom.
7
,
25
,
The
harts
moouings
ioyned
with
the
will.
〈…〉
of
nature
.
Of
the
contrary
moouings
of
the
hart
&
will.
Mark
,
7
,
21
,
The
hart
signifies
the
will
and
vnderstanding
.
Howe
to
come
to
the
knowledge
of
our selues
Of
the
motiue
power
,
carying
the
body
from
place
to
place
,
and
what
are
his
organes
.
The
soule
,
the
cause
of
the
bodies
moouing
.
Two
kindes
of
mouing
,
naturall
and
voluntarie
,
and
the
power
of
eyther
.
Of
a
commixed
mouing
partly
natural
,
partly
voluntary
.
Of
the
power
intellectuall
,
according
to
S.
Augustines
oppinion
.
How
action
becoms
appropriate
to
intellection
.
How
it
differs
frō
the
sensitiue
power
.
Of
the
obiect
of
intellection
.
The
offices
of
intellection
.
The
organs
of
intellection
.
Our
life
is
guided
by
our
actions
.
Aristotles
deuision
betweene
the
two
vnderstandings
,
actiue
and
passiue
.
Actions
and
habitude
,
the
knowledges
of
the
vnderstanding
.
Of
speculatiue
&
practiue
knowledge
.
Of
reason
,
&
the
wills
cōiunction
there-with
.
The
definition
of
the
will.
The
hurt
of
natures
lack
of
her
first
condition
.
The
impediments
or
hinderances
of
our
vnderstanding
.
How
Gods
image
becommeth
mishapen
in
vs.
What
wee
ought
to
desire
of
God
,
in
reparation
of
our
wants
&
defects
.
Naturall
arguments
,
concerning
the
soules
immortalitie
.
1.
Of
the
afflictions
of
good
people
in
this
life
.
2.
Of
paines
reserued
for
the
wicked
,
notwithstāding
theyr
felicitie
in
this
life
.
Platos
reason
concerning
the
soule
.
The
soule
no
way
consisteth
of
the
elements
.
What
nature
can
,
notwithstanding
her
corruption
.
Of
Gods
great
loue
and
kindnes
to
vs
,
farre
beyond
others
.
Mens
carelesse
regard
of
the
soules
immortality
.
Gods
instruction
of
the
soules
immortalitie
,
from
the
originall
of
the
world
.
Gene.
4.7
.
The
reason
of
wicked
mens
neglect
of
the
soules
immortalitie
.
Gods
delay
of
punishment
agrauates
the
chastisemēt
.
Gene
,
4
,
7
,
An
especiall
proofe
of
the
life
eternall
.
Iude.
1
,
14.
Infinite
examples
to
cōfirme
the
immortalitie
of
the
soule
.
That
our
soules
are
spirits
,
not
to
be
ouercome
by
death
.
Math
,
10.28
Luke
.
23
,
43
That
the
soule
is
to
liue
with
Christ
after
death
.
Of
Paradise
,
and
what
it
signifieth
.
The
good
theefes
sermon
on
the
Crosse
.
One
part
of
the
world
refused
the
benefit
of
Christes
death
,
figured
in
the
bad
theefe
.
The
condēnatiō
of
the
wicked
,
and
assurance
of
the
elects
saluation
,
in
Iesus
Christ
.
When
the
vvhole
church
was
silent
,
&
the
Apostles
dumbe
,
yet
the
good
theefe
preached
the
glory
of
God
,
in
his
sonne
Christ
Iesus
.
How
much
wee
stand
bounde
to
defend
the
glory
of
God
,
against
all
Atheists
&
misbeleeuers
.
The
soule
is
a
liuing
spirit
,
after
the
bodies
death
,
and
consisteth
no
way
of
the
bodies
temper
.
Math
,
17
,
3.
Philip
,
1
,
23
,
2.
Cor
,
5
,
6
,
1
,
Pet
,
3
,
19
,
Luke
.
16
,
19
Math
,
22
,
32