THE True knowledge of a man's own self.  
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 sign of the Greyhound in Paul's Churchyard. 1602.   


Aduenturez et marchez avant.   coat of arms or blazon   

TO THE RIGHT Worshipful, Master john Swynnerton, Esquire: And to the most virtuous Gentlewoman his Wife: All happiness to them & theirs in this life, and in the life to come heartily wished.  
THis excellent Treatise, (right Worshipful) being written in the French tongue, by that honourable and learned Gentleman, Monsieur du Plessis, appeareth by his own words, to be done for the reformation of a mighty Atheist, who stood stiffly against the knowledge of God, & very deep disgrace of Religion by him daily committed. In regard whereof, albeit he had commended to him his learned labour of the truth of Christian religion, (able enough to stop the impious mouth of any blasphemer whatsoever:) yet he was the rather induced this way to deal with him, because by laying open the knowledge of a man's own self, and the several admirable testimonies he carrieth about with him, God's omnipotent glory might the more plainly be approved, the immortality of the soul no way be able to be denied, nor the truth of God's religion & his providence be at any time doubted of.  
If we look upon any curious picture drawn to the life: we immediately conceive, that the same was the work of some rare and artificial Painter. If we gaze upon the goodly Monuments and stately erected Palaces, full of art, industry, & many exquisite perfections: we presently apprehend, that some ingenious Master was the contriver thereof, and that it proceeded from a skilful workman. If discretion, in censuring of these and such like things, doth so sway our opinions: what can we then say, when beholding the world, and attaining to the knowledge of wonderful things therein contained, but that perforce we must confess and acknowledge, an higher cause and especial Creator of them all?  
Let us come then to Microcosmus, to the little world man, and enter awhile but into this kind of consideration. We cannot be so absurd and blockish, but that we will grant he had a beginning, a cause from whence he came, that it was not possible for him to make himself, but must needs come into the world by the help & means of some other.  
This very consideration, guides us to acknowledge a Father and Mother, from whose loins we proceeded, & that from them we had the benefit of life. Arising thence by further gradations, we attain to intelligence of our predecessors, & judge by them as of ourselves: that they had an original as we had, and were not the first men in the world, but ascending up still from Father to Father, we shall find in the end one Father of us all, & that from him we had our first beginning.  
Concerning that first Father of us all, he must also descend of one, or el●e be eternal, or come of some matter like to God, or at the least be GOD himself. Which because he could not be, he must needs have some beginning, & be borne after some other sort, than they that did descend of him: wherein what can we otherwise say, but that the Creator of the whole world must needs be his father? From this beginning we can climb no higher, but there of necessity must stay & conclude: that this first Creator of Nature was without beginning, and because we shall else have no place to rest at, confess him to be infinite and eternal. Thus the creature leads us to find out the Creator, and proceeding from one essence to another, attains at last to the first essence, endless & everlasting, as the spring and original of all in general, to wit, the almighty and omnipotent great God.  
Having thus attained to the knowledge of God by the creature, let us now proceed to learn to know what the creature is: which being the whole scope and argument of the Treatise following, I will leave the whole case to be resolved thereby, as being therein handled at full and very learnedly.  
Now my humble suit unto your Worship is, that in regard of some breach of promise, concerning my Paradox Apology, which long since you should have had, but that the troubles of the time, & misinterpretation of the work by some in authority, 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 again restored me, shall shortly come to answer for itself, but rather to look with the more favourable regard on this, first for the honourable Frenchman's sake, whose works do carry no mean commendation through the world: And next, for the unfeigned affection I bear you, devoting my best abilities of study to your kind patronage, so please you but to grace them with favourable acceptance.  
The Treatise against Atheism, written by the same Author, to the same person, and annexed to this learned labour of his, being likewise so lately come to my hands, I will (by God's assistance) finish with what expedition I may, and entitle it to the kind entertainer of this former, as being a book most needful for these times, wherein never enough can be said or written of that argument, so mighty is the multitude of blasphemous Atheists, and so dangerous their proceedings to Gods high dishonour.  
I am loath to be troublesome by tediousness to your Worship, because to the wise and judicial, I know a word is sufficient: the work, myself, and what I can beside, I prostrate to your gentle interpretation, wishing to you, the virtuous Gentlewoman your wife, & hopeful issue, all those hapepie blessings that this world can or may afford, & after the finishing of this frail-terrestriall pilgrimage, a full measure of eternal tranquillity in the Land of the living.  
Your Worships in all trueness of affection, An: Mundy.   

To the Reader.  
BY the judgement of the best and learnedst Philosophers, as also by some apparent proof in our own selves, we find, that our affection or desire after any thing, is a quality proper & peculiar to the soul: for from it only are our affections derived, and thereby are we led to the prosecution of whatsoever we can most covet. Now, all our longings and desirous appetites, are not evermore for the best, albeit in our frail judgements it may carry a well seeming likelihood: but too often we find it by woeful experience▪ that we have no greater enemies than our own affections, nor fall into heavier dangers, than those we are led to by our own wilful follies.  
To run into particularities of our several appetencies, as some after honour, others after riches, others after temporary glory or applause, and others after vain & frivolous pleasures: would require a larger discourse than this whereto I am limited, and I should but follow the old tract of custom, which almost is handled in every tractate. Yet we find the nice natures of some to be so scrupulous, that when the liver-veine of their corrupted opinions is but touched a little, not lanced or let blood for the better safety of their health: they fall into such extraordinary fits, or rather frenzies, that no men are more condemned, than they that can soon cure them, nor worse entreated, than such as best love them.  
And what is the main impediment in those teachie humorists, but only a mighty assurance and overweening of their own knowledge, and skilful reach in all things whatsoever? whereas if their capacity of knowledge were brought to the true touch indeed, it would evidently appear that they know nothing at all, at least not what they ought to know, and would best of all become them to have knowledge of. The ambitious man pretends to know what honour & height of dignity is; yet finds his knowledge to be mere ignorance, when the miserable downfall from his expectation, teacheth him (too late) that a mean estate had been much better.  
The greedy scraping money-monger persuades himself, that his knowledge in managing of worldly commodities, and battering for best advantage by bargaining, is as much as is needful and necessary for him to be acquainted withal, and that, that is the only real substance of knowledge indeed: but when he finds by some cross & change of the world, as either loss at Sea abroad, rapine of thieves at home, or some other casualty (whereof there wanteth no abundance) that this worldly knowledge is indeed but witless folly, than he can cry out with the Philosopher, that he had much wit, but no knowledge.  
The like might be said of the proud, envious, wanton, Epicure, etc. all of them coveting no other kind of knowledge, but what best fitteth & agreeth with their sensual appetites; to whom I answer with that learned Father Saint Ambrose; That it had been much better for them not to have known at all, except they had attained to true knowledge indeed.  
Seneca tells us, that the looking Glass was first made & invented, for a man to come to the easier knowledge of himself thereby. Now albeit we may gather somewhat concerning ourselves, when we view our faces, proportion and the bodies lineaments therein: yet Socrates reached to a greater matter, and applied this beholding of ourselves in a Glass, to an evident instruction of life and good behaviour. For, he would very often advise his Scholars and followers, to make a continual use of looking themselves in a glass, to the end, that he who perceived his shape to be comely and well beautified, might thereby learn to shun all turpitude in manners, which would much deform and blemish so goodly an appearance. Moreover, he gave them this further admonition, that when any one did discern by the glass, some want either of apt form or comeliness in himself, or any other impediment which he thought to be defective: that his labour and care should be the more industriously applied, to recompense the lack of his outward wants and imperfections, with the minds inward virtues & more splendent graces. chose, if the outward shape appeared Angel-like & goodly: to make the inward part thereto as beautiful in resemblance, by avoiding all occasions that may deform it.  
Upon consideration (gentle Reader) of that which hath been before alleged, happening so well on this excellent Treatise, written in French by Monsieur du Plessis, an honourable Gentleman of the King's Counsel, and governor of his Crown and Kingdom of Navarre, being entitled, The true knowledge of a man's own self, and therefore may the more aptly be compared to a Glass, that guides a man to the knowledge of himself: I was the more desirous to bestow translation on it, that it might pass abroad to general benefit.  
And so much the rather was I thereto induced, because this Glass hath a wondrous difference from the other, which but deliver our outward shape and semblance only; For this discovers the inward parts of the body, from the very hour of conception, to the latest minute of life, with the manner of nourishing, increasing and growing to perfection, and how the body naturally liveth by his power & organs, with every sense, nerve and faculty thereto belonging; likewise how the soul hath her being in the body, approving the dignity and immortality thereof.  
My humble suit to thee, in requital of my labour, and the inestimable benefit thou mayst gain hereby: is, that thou wouldst read it with reverence and discretion, as a work not meet for every immodest judgement. Let thy reverence be to God, who hath so miraculously wrought for thee, and bestowed so many blessings on thee in Nature. Let thy discretion guide thee step by step, to a true and perfect knowledge of thyself, by shunning those corruptions and vices that blemish & wrong Nature, and embracing those excellent prescriptions herein inserted, to preserve thee in a most tranquil & happy condition.  
Last of all, for him that first in French written it, and myself that have made it apt for thee in English: we will refer ourselves together to thine own construction, being loath to conceive so unkindly of thee, as for a good turn to look for any other then kindness at the least, which if thou canst afford us, it is all we desire, and in truth no less than we have well deserved.  
Thine, A. M.   

Errata.  
FOr dogs, read drugs. 
page, 1. line 6.  For Genues, read Gennes. 
pa. 34. li. 11.  For intestives▪ read intestines. 
pa. 52. li. 2.  For he, read the. 
page 53. line. 20.  For cerkitude, read certitude. 
page. 96.    

The true knowledge of a man's own self.  
IF great & excellent spirits, took delight to know and understand the nature of all kinds of Beasts, trees, herbs, dogs, & other things, which God by his power created, by his wisdom governs & maintaineth, and in his liberal bounty hath ordained to our use: surely, with far greater reason, we ought to take some pains to have knowledge of our own selves.  
The knowledge of a man's own self, 
The benefit of the knowledge of a man's own self.  availeth, not only for preservation of the body's health, but likewise to moderate the vehemency of inordinate affections, which hinder and impeach the health of judgement. And, although it be a matter indeed very hard to express, in regard of the excellency & inexplicable majesty therein consisting, agreeing with him that said, Excellent actions are of great difficulty: Yet, for the profit and pleasure which may be gathered thereby, my good will shall stretch forth her uttermost ability. Our nearest way then to attain this intelligence, is in speaking first of our chief & principal part, namely the soul.  
The soul is a substance simple, 
What the Soul is.  having continual agitation in the natural body, possessed of parts capable to the actions thereof, and albeit (of herself) she have powers and perfections: yet it is so, that while she abideth within the body, she hath no use without her organs, and those parts of the body that do agree with her actions.  

The virtues of the soul.  It remaineth therefore to know what virtues are in the Soul; in what parts of the body she performs her actions; by what means; & how her virtues are extended; with the full effects of her strength.  
The Philosopher numbers five several powers in the soul, 
The powers in the soul.  which are discerned by offices, organs and objects, that is to say, those things whereon she grounds her action.  
The first of these powers or perfections, is called vegetative, which by the means of such things as do preserve her, (namely, air, eating and drinking, sleeping and watching, rest and motion, evacuation of superfluities, and the affections of the heart nourishing the body,) do give increase, and power to beget.  
Nourishment is made by the virtue of natural heat, 
Of nourishment.  which converts the meat & drink into the substance of him that takes it. The organs & instruments which have use of this power in operation, are those parts of the body appointed to receive, change, and transport our food: as are the mouth, the pipe or passage of the throat, the ventricle, the liver, and the veins, which do convey the blood.  
Howbeit, all the bodies parts do serve to make nourishment, & convert the several aliments or sustenance into their substance: whereupon one well saith, that each part hath his peculiar power, to receive, retain, alter, and expel.  

The manner of the body's nourishment.  The manner how the body is nourished, is necessary to be known▪ as well in regard of health, as also behaviour, which makes me the more willing to describe it, for all men's easier apprehension.  
When the stomach or ventricle hath received the food, it locks it up afterward to heat & convert it into a kind of white matter, which being so changed (according to his qualities) descends by degrees into the guts and bowels, certain veins whereof do suck and draw the very purest & best substance, and so do carry it to the Liver.  
When it is gross & superfluous, it descends into the neither guts, but when it is elaborate and refined by the Liver, then doth it make some ample distribution.  

Choler.  For, the choleric humour, in the greatest part is withdrawn, & received into a little purse, commonly called the purse of the gall.  

Melancholy  melancholy, which is the very grossest and most earthy blood, is sent into the Spleen.  
The part cold & dry, commonly called phlegm, 
Phlegm.  is dispersed by divers proportions into the veins, according to the opinion of many, the very best whereof the kidneys do draw to them for their nourishment, and the rest is carried by vessels attending on the bladder, whereof urine is made in that part.  
What else remaineth of this mass or substance, is transported to the heart, where the right ventricle thereof receives and purifies it, to the end it may be convenable and fit for nourishment.  
Moreover, 
Of the blood.  one part of the blood so received into the right ventricle of the heart, is derived unto the left ventricle, & converted into the spirits vital: So called, because by them the life & natural heat of the body is preserved, and so are the animal spirits of the brain made, which are the instruments of moving and understanding, and of those noble actions that conduct our life.  
Again, from this right ventricle of the heart, is the blood distilled into the veins, and from them an apposition & commutation of them, is conveyed into our substance.  
There are three several digestions made, 
Three kinds of digestion to perfect nourishment,  only to perfect this nourishment: the first is in the ventricle, which vulgarly is called the stomach, when the food is converted into matter dry and white: the second is in the Liver, where the said matter is altered, & takes a kind of red colour: the third is in the veins, where this matter (already converted red, and made blood) is purified, thinned, and heated, by the virtue and warmth of those spirits which are in the arteries, & (as the nature of sweat) do pass over the heads of those arteries, and subtly is mingled with the blood of the veins.  
Herein truly nature gave us the law & example of communicating our graces, 
Nature's instruction concerning our gifts & graces.  gifts, and perfections, from one to another, for the arteries, which are the pipes appointed for carriage of the spirits, where the finest & perfectest blood (regularly placed under the veins, by pores & little holes almost imperceptible) do make community of their spirits with the veins, to the end that the blood of those veins most corsive and cold, might be heated, altered, & subtiled by the means of those spirits: in recompense of which benefit, the veins do impart their blood to the arteries, to moisten and temper their spirits, which (without this help) would be very dry, burning, and too hot.  
The like argument derived from nature, useth S. Paul, 1, Cor. 12. 
1. Cor, 12.  conferring the offices of the bodies members, the utility, dignity and communication of them, with the spiritual graces, which god hath distributed to every one particularly, to make a complete body, & an entire church (as it were,) the place is well worth the noting.  

The inconvenience of the first digestion, not holpen by the other.  We commonly say, that the hurt or defect of the first digestion, cannot be corrected & repaired by the other: even so, when the ventricle doth not justly perform his duty, the matter which remaineth over-rawe or cruded, can never engender good blood.  
Therefore, such as give not due leisure to their stomach to make digestion, do fill their bodies with hurtful humours, abating and weakening the virtue of their stomach, and likewise of their liver: whence groweth Palsies, trembling or shaking of the members, age hastened sooner than should be, with blisters and bleanes, which deform and much mis-shape the body.  
Yet is not this all the inconvenience & hurt that ensues hereby, for if the blood be impure, the spirits made thereof, cannot be clear or noble, of which spirits, are vapours & fumes subtly extracted & drawn from the blood, of which spirits are begotten and heated the left ventricle of the heart, & made like industrious & lively sparkles, to give heat and virtue to the parts of nature, as both proffer and produce their actions.  
These sparkles have been (by reason of their dignity & excellence) in so great admiration, 
The opinion of some concerning the soul.  that divers entered rashly into this error, that those spirits were the substance of the soul: then the impure blood, badly digested, gross and disorderly concocted can never be made spirits, nor by overgrosse and impure spirits, can be done any noble actions, neither can the soul be freely exercised in her offices, only through their most harmful hindrances.  
For we see those men that are given to intemperancy, 
The hurt of intemperancy.  be commonly sleepy, dull, of slender capacity, not able any long while to contemplate, retain, well confer, or understand the order, discourse, causes and effects of things, neither what convenaunce or difference is among them: nor can they promptly or expeditiously apprehend and judge the benefit or harm, which ensueth on any thing taken in hand, so great is the intemperance of the mouth.  

Herac. Ephe.  Heraclitus the Ephesian, by impurity of his feeding, became full of the Dropsy. 
Solomon.  Solomon saith, that more perish by the intemperance of the mouth, then by the sword.  
Hipocrates numbers six things, 
Six things not naturally in us.  which he calls not natural in us, because they are no parts at all or members of the body, yet necessary notwithstanding to maintain life: which are air, eating & drinking, sleep and watchfulness, motion & rest, evacuation of superfluities, and the affections of the heart. He gives a rule whereby to know those things profitable for the body, as also the manner & order how to use them. First (saith he) labour and moderate exercise of the body, meat, drink & sleep, all these things are to be used in a mean.  
The benefit of the first, is, 
The benefit of labour.  that by moderate labour, natural heat is excited and moved, superfluities are consumed & expelled, which is a profitable thing before new viands be received. For even as hot water by the fires side becomes cool, when cold water is mingled therewith: so is digestion hindered, when the stomach is charged with fresh receipt of food, not staying till the former have taken his due course. This aught we especially to avoid, according to the rule which saith: that the more we nourish an impure body, the more we do offend & dangerously hurt it.  
Those labours & exercises, which do cause great agitation of the arms & stomach, are most agreeable for health: but care must be had of over great stirring, as well of the body as of the mind, immediately after refection is received, for than we should rest, or keep ourselves from immoderate moving, 
The hurt of immoderate exercise.  because (in that case) the stomach being too much stirred, it cannot entirely and fully make his digestion: For the little door beneath in the stomach, by this overhasty stirring, is opened, & therethrogh escapeth some matter undigested, which fault (as already we have said) cannot afterward again repair itself.  
The qualities, measure or quantities, the kinds or sorts of food, the time, and the place for taking them, the complexions both of them, and those that receive them: ought also to be diligently considered & weighed, but them we do refer to the Physicians, who have therein prescribed very learned rules.  

The benefit of sleep.  Sleep is necessary for the preservation of health, and then it best agreeth with the body, when the vapours and fumes (both sweet and profitable) of nourishment, being in the stomach, do raise up themselves to the brain, sliding sweetly thorough the ventricles of the brain, thickening and mingling themselves with the brains natural coldness: for, in descending, they would hinder the course of the motive and sensitive spirits, and stop the conduits of understanding, and those nerves usually serving for motion. Nor do I without just cause term these vapours to be sweet: for if they be at any time too clammy, sharp, dull, or slow, they do then wound the brain, and engender Apoplexies.  

How sleep profits the powers of the Soul.  This rest serves to recreate the powers of the soul, it moistens the brain to beget new spirits, and labours for perfecting the offices of the ventricle & liver: all which things at full it performeth, because the heart (thereby) revocates & draws his heat to him. For those members which are far off from the heart, do wax cold by sleeping, as we may note in the hands, head and feet: wherefore it behoveth to cover those parts better in the time of rest & sleeping, then when we are awake, busied, and labouring.  
This revocation of heat and blood for the heart, works itself thus, 
How heat and blood work for the heart.  the vapours being made cold by the brain, in descending, do meet warm fumes coming from the heart, whereupon those vapours are chased to the exterior parts, and so the heat of the heart more amply is augmented: whereof, the heart, by the arteries, like to a King, (willing to assist & furnish thoroughly the indigences & wants of the liver, and the stomach) makes his provision and store of blood & heat, to help them with supply in perfecting their concoctions, and offices of nature. And assuredly, herein we have a lively example, of the well guiding, governing, & managing of a commonwealth: 
An excellent comparison.  for the heart (as Prince and King) enricheth & furnisheth himself in the time of peace and rest, (commonly called sleep) to the end he may in needful time likewise, distribute to the liver and stomach, such spirits as are sufficient for their working, which spirits do help, further and fortify the natural heat.  
Truly, 
Three duties needful in a Prince or Ruler.  the first and chiefest office of a Prince or Governor of any Country, is, or aught to be, that his Subjects may live in quiet, without vexation or trouble of incursions, and thefts of enemies.  
The second office, is, that he take order they have victuals and provision, for their nourishment and maintenance. And the third, is, that they should be instructed in Religion, honest actions, & other necessary Arts, for maintenance of humane society.  

Conclusion concerning sleep.  Sleep then is most necessary, and serveth for every one of these virtues in the soul, as in the office vegetative or nourishing, because it perfects digestion: and there is nothing more certain, than that uncurable crudities do come thorough lack of rest & sleep. For not only by overlong watching, the food received cannot perfectly concoct itself, but likewise the virtue of the ventricle is feebled and utterly overthrown: as well through the charge & weight of the food, as also that the nerves are made weak by the feebleness of the brain, whence they proceed, and this debility is only caused by want of rest. It serves also in the power appetente: 
The power appetente.  for the heart attracts his heat, and engenders great abundance of spirits, which are always the clearer, the more the blood is neat and purified.  
It profits likewise the power principal, which is the virtue Intellective, 
The power Intellective.  for he order his actions by means of the spirits in the brain, which touch & move the nerves, as well sensitive as motive.  
Add we hereto, that in sleep, the substance of the brain is refreshed and moistened, which brain, (by too great dryness,) looseth his complexion, & the substance of the nerves cannot then well perform their offices: justly agreeing with the strings of a musical instrument, 
An apt comparison.  which if they be too dry, or too moist, too slack, or too much extended, they can yield no sound of good accordance.  
This place admonisheth us to speak of dreams and fantasies, 
Concerning dreams in sleep.  which happen in the time of sleep, and are nothing else but mere imaginations, that present themselves, when the spirits (which are the instruments of our cogitations) leave their orderly course, & confusedly and irregulerly move themselves in the brain.  
There are divers sorts of dreams, 
divers kinds of dreams.  some being called common & vulgar, because that the causes are evident: as when in our sleep, the images and shapes of things, which the day before have exercised and frequented our cogitations, do make a tender and offer of themselves: 
Example of dreams, the causes being evident.  as judges do often revolve on their lawcases: Scholastical Divines, on their relations & urgent examinations: Carters call on their horses: Shepherds on their sheep, and so of others.  

When the cause of dreams is in us.  Sometimes the cause of dreams is within us, as those dreams which agree with the humours abounding & working in us, and these humours do induce imaginations: as sometimes, by the great abundance of phlegm being in the stomach, a man dreams that he is swimming in a water: or by the weight & thickness of humour in the stomach or brain, a man thinks he is crowded, or down-pressed in his sleep.  
There be other sorts of dreams, 
Dreams foretelling things to ensue.  which are many times predictions or forerunners, of such things as are to ensue: but these dreams are not always certain, & they hap to persons, by reason of some special complexion or temprature remaining in them, or else by gift of divine perfection: as naturally some one is more inclined to poesy or music, than another.  

Examples concerning dreams.  Many especial examples have been noted, as namely the Physician of Augustus, who dreamt that the Tent belonging to the said Prince, should be spoiled: whereof he advertised the Emperor, who immediately did withdraw from thence, and soon after it happened, that the enemy came & set upon it, spoiling & destroying all that was in it.  
And Cicero, who dreamt of Octavius before he knew him, that he should be the Prince of that commonwealth. And a soldier at Genues, who dreamt that he should be devoured by a Serpent, and therefore, on the day he should have been shipped away thence amongst others, he hid himself in his house: where, by the inconvenience of a tumult, which happened that day in the City, he was slain by a bullet, which came from a piece named a Serpentine.  

Divine dreams or inspirations.  There are other manner of dreams, which divinely are sent to men by inspirations, or announciations of Angels: such as were the dreams of jacob, joseph, Daniel, and such like. Such do never happen upon light affairs or occasions, but in cases of importance: as for the government of GOD'S church in Kingdoms and commonweals, for order and observation therein to be kept: Which kind of dreams are always certain. There be others devilish, 
Devilish dreams.  as the dream of Cassius, whereof Valerius writeth.  
We have then spoken sufficiently (for this time) of the manner how we are nourished, which behoveth the more to be understood, 
The hurt of intemperance.  for our better preservation from intemperance: for when we give no leisure to Nature, to make her concoctions and transmutations, the receptacles of the body do fill themselves with hurtful humours, which rotting within us, do engender very dangerous diseases: considering that the free and liberal course of the animal spirits, which are the chiefest and very nearest instruments, or organs of our understanding, are hindered by the cold fumes of the stomach, which them do mount up into the brain.  

Increase of nourishment.  The augmentation of nourishment differs only, according to the time & quantity of the creature, for there is a power, which in a certain time causeth in the creature a just quantity, according to his kind: to wit, when it increaseth through all his dimensions, as length, largeness, and thickness in all parts, which works itself about five and twenty or thirty years. 
When Nature receiveth most substance to herself.  In this time nature receiveth most substance by what she takes, which she looseth not by emptying her fumes & excrements, for than is the heat natural in greatest force.  
Galen saith, that after this just quantity is confirmed in the creature, the action of nature grows to weaken, because the pipes & vessels of the body, wax to be more dry than before: but we say that it is the ordinance of God, who hath constituted and limited to every creature a term and date, until which time he should increase.  
Even as we behold the flame of a lamp, 
Example how the body is increased.  to be nourished & maintained by some clammy dryness which is in it: in like manner the body of any creature, having life and understanding, hath some especial good humidity, fat and airy, which cometh of the seed and essential beginning of the body, & disperseth itself through all the parts, wherein is carried this vivifying & celestial heat, holding together, & still nourishing this heat, which humidity once consumed, immediately that heat is quenched.  
This humidity is (by little and little) used & perfected by this heat, 
When natural heat decayeth in us.  and as the measure and proportion of this humidity is diminished in us, the natural heat groweth to be the more weakened.  
And albeit that this best and primitive humidity, be so maintained and nourished, by that which we take in eating & drinking day by day, yet whatsoever exceedeth, or goes beyond that just substance, is held to be most impure. Like unto wine, which while his first force & nature is entire, he will very well bear some small quantity of water: but if often, & hour by hour it shall be so commixed, he will in the end lose all his strength.  

Example concerning our life.  Upon the like terms standeth our life, for that which we take and receive daily in substance, doth not so naturally nourish this vivifying heat, as the first and original humidity. For note hereby how natural death cometh, 
Death natural according to Aristotle.  which Aristotle saith to be, when the heat natural is extinct: that is to say, when the primitive & original humidity (pure and entire) is consumed.  
Death not natural, 
Death unnatural, occasioned by many causes in ourselves.  hath many other causes, to weaken and impoverish this primitive humidity, which is sweet, pure and temperate of itself: As by drunkenness, gormandizing, immoderate lubricities, and other excesses of all sorts.  
Great pity then is it, that in respect our life is but short, and that day by day it attracts & gathers some diminishing; that yet through our own barbarousness & inhumanities', (worthily termed worse than those of the Cyclops) we should accellerate and hasten our end, only by intemperance, and divers extraordinary kinds of excesses. The augmentation is then made by the same organs, & by the same natural heat that our nourishment is.  

Concerning generation.  Generation hath his parts properly ordained by nature, & may be thus defined. The power of engendering, is that whereby the creature is (as it were) remolded, and renewed for preservation of his kind: that is to say, of the common essential form, being in many distinct and singular parts.  
The manner how the fruit is form in the matrix of a woman, 
How the fruit is form at the first.  is thus. When the matrix hath received the seed of man and woman together, first of all the matrix, like to a little Oven, (moderately made warm) doth dry & sweetly harden outwardly the two seeds together: and makes a thin skin about it, such as we see about the hard shell of an Egg, which skin or membrane, is made to keep and continue the said seed, softly and sweetly boiling within it, only by abundance of fine and subtle spirits, which naturally are in the same seed.  
This membrane, wherein the seed is kept and enclosed, 
The offices of the membrane.  is principally made of the Woman's seed, which is more soft, and less thick or massy, because it is extended with more facility than the other.  
And not only is this membrane made to contain the seed, but it is also for other uses beside: 
Of the veins and arteries of the membrane.  for thereon are placed and imposed infinite veins & arteries, to the end that by them the menstrual blood might be carried, for the nurture and increasing of the fruit, which veins & arteries have their original, not only of the spermaticke vessels, that is to say, those which draw, prepare & carry this seed, but likewise of a great trunk or vein, planted and rooted on the liver.  
This skin is (as it were) folded and wrapped about the matrix, to the end the said matrix might give warmth to the fruit round about.  
There is in this wrapper or membrane, many small threads of veins or arteries, which spreading and extending themselves one among another, do constitute and make two veins and two arteries, and in the midst of them a conduit. These veins and arteries, like roots of fruit, 
How the navel is made, & in what time.  being planted in the seed, do make the navel: where, by the first six days, nature clotheth these strings and threads of veins and arteries, and the seed softly boileth in his folder. Then about the seventh day, when the navel is form, and these veins and arteries joined, through them is drawn the blood and spirits, & carried & mingled with the said seed, for forming of the principal members. For in this enuellopper there are divers entries, like the entering into some little vault or seller, in which entries or concavities, they are conjoined together, & (thorough those vaults) the little roots do attract blood and spirit. And while the seed thus heats & boileth, 
The places for the liver, heart, and brain.  it is made like three little bladders or purses, which are the places for the liver, the heart, and brain.  
There is then drawn along by a vein proceeding from the navel, some thick blood, as nourishment, which thickens & shuts itself into the seed.  
The foresaid vein is forked, and alongst one of those branches passeth this blood, 
How the liver is form, and what it is.  and settles itself to a thick substance: behold then how the liver is form.  
We see by experience, that the Liver is nothing else but thickened blood, grown hard together, and this liver hath many small threads, which serve to attract, retain, change and expel, according as we have before declared.  
Alongst the other branch of this vein, is form a gut or passage, which soon after, 
How the bowels are fastened to the back.  carrieth, contriveth and fasteneth the bowels or inwards, to the back of the creature, and it is a vessel wherewith to sustain the veins, wherein prospereth the very purest part of blood, in the smallest intestines or inwards, and so conveys it to the liver. In like manner, alongst the same branch, the stomach, the spleen, and the bowels are form. So when the liver is perfected, he makes an assembly of the smallest veins, as of little roots, and by their assembling is made a great vein on the upper part of the Liver, which vain produceth some high branching forth, whereof is form Diaphragma: 
How Diaphragma is form.  to wit, a strange round muscle, lying overthwart the lower part of the breast, separating the heart and lights from the stomach, with the Liver and the Spleen. And so is made a part of the bones belonging to the back, 
Of the back bones.  and there be branches which shoot out somewhat lower, whereof is also form the rest of the said back bones.  
The arteries dispersed from the navel amongst the seed, do tend toward the ridge of the back, 
The forming of the heart.  & by little and little have a place designed, for forming and engendering of h●e heart. These arteries do draw the hottest and most subtle blood, whereof in the little purse (therefore appointed) is the heart engendered and form: which heart is a solid flesh, hard and thick, as is most convenable for so very hot a member.  
The great plant or vein, extends & goes just to the right ventricle of the heart, only to carry and administer blood for his nourishment: 
The heart's nourishment.  and beneath this vein, ariseth or springs up another vein, which carrieth the purified blood to the lights, made subtle and hot, only to nourish and keep it warm.  
At the left ventricle of the heart ariseth a great artery, which carrieth the spirits vital, form of blood by the heat of the heart, 
A comparison worth the noting.  thorough all the body. And even as by the branches of this great trunk of veins, the blood is conveyed thorough all the bodies parts for nourishment thereof: So by the boughs or arms of this artery, are the spirits likewise carried thorough all the body, to furnish it with vital heat. And doubtless, 
The heart is the beginner of heat vital.  the heart is the beginner of vital heat, without which, the other members can not produce their actions, neither can their nourishment be duly made.  
Under this artery of the foresaid left ventricle, springs up another artery, which serves to carry the sweet air from the lungs & lights to the heart, to refresh it: and likewise to recarry the air, being first made warm by the heart. So then, when of these two ventricles of the heart, are those veins brought forth which do intend to the lights: of the subtle blood (which is transported by this vein of the right ventricle of the heart, 
How the lungs and lights are form, & consequently the height of the body. ) is the lungs and lights form and made, and so successively all the height of the body, is made by these arteries & veins, which are conveyors to the spirits and blood, whereby nature fully makes up all her building.  
Soon after, the brain, 
The forming of the brain.  which is the place and seat for the very noblest functions and offices of nature, is form in this manner. A great part of the seed withdraws itself, & is received into the third little purse before specified, hereof is the brain composed, whereto is joined a coverture, hard and dry by force of natural heat, like unto a tile in a furnace, 
The skull of the head.  & that is the skull of the head. So the brain is only made of the seed, to receive, conserve & change the spirits, which are the instruments and causes of voluntary moving, and of understanding: it behoveth then that it should not be made of vile or simple matter, but of the abundance of seed, fullest of spirits.  
Now, even as the veins are bred in the liver, and the arteries in the heart: 
The nerves are bred in the brain, as the veins in the liver.  So are the nerves in the brain, which are of the nature of the brain, viscuous, clammy and hard. Nor are they hollow, like the veins and arteries, but solid & massy: except those two that are called Optic, which do convey the spirits of the brain into the sight of the eye.  
From the brain descends the marrow in the chine of the back, and there is great difference, between the marrow of the other bones, and this here spoken of: for the marrow in the other bones is a superfluity of nourishment, engendered of blood, ordained to nourish and moisten the bones, 
The marrow in the chine bone of the back.  but the marrow in the chine bone of the back, is engendered and made of the seed, appointed for producing of the nerves sensitive and motive.  
We may (by that which hath been said) in some sort know the beginning and fashion of our humane body. While the fruit is in the womb, 
How the fruit is nourished in the womb.  it is nourished by blood, attracted at the navel, because the fluxes ordinary to women, do cease when they become great, and the infant draws abundance of blood for his nourishment. The superfluous blood is divided into three parts: of the very best & purest part, 
The division of the blood into three parts, and to what uses.  is the infant nourished in his mother's belly: the other part less pure, is carried to the breasts, and converted into milk: the third and last part, like slime in the bottom of a marish, is discharged in the birth of the child.  
The times of the infants being in the womb, are discerned in this sort: and the bodies of male children, 
Male children more perfect than female.  are ever more perfect than the female, for the seed whereof the male is made, is hotter than the other.  

An admirable secret, & worthy (with great reverence) to be regarded.  The first six days after conception, the seed boileth, resolveth, and becometh as an egg, making three little bladders or purses, as before we have declared.  
Nine days following, is the attractions of blood, whereof are made the liver and the heart: and twelve days after the aforesaid six and nine days, is the liver, the heart, and the brain to be seen and discerned. Then eighteen days after, are the other members form: these days numbered together, are forty and five, and then when the members are form & discerned, the fruit begins to have life, for it hath some feeling: where upon it is said, that about the five and fortieth day, the soul is infused into the body.  
Hipocrates gives a very good rule, speaking in this manner. 
Hipocrates rule from the time of conception, to deliverance.  The days from the conception, to the perfection & entire forming of the members, being doubled, do declare the time of the child's stirring: and those days trebled, do show the day for his deliverance.  
So then, if the infant have his members and parts perfect the five & fortieth day, he will stir at ninety days, & shall be borne the ninth month. This rule is ordinary in male Children, but the female tarry longer.  

Of the power Vegetative, and how it nourisheth and increaseth the body, as also maintaineth kind  It is as easy likewise to judge, how much the power vegetative is necessary, which preserves and maintaineth (by his offices) as well the whole frame, as the singular parts thereto belonging: that is to say, by nourishing and augmenting, it maintains the several parts, and by generation preserves and supplies the state of kind. Every one ought to know this, & reverence these gifts of God in nature, using them lawfully, and to the benefit of humane society: For it is no light offence, to be excessive and dissolute in these things, wherein likewise if we keep not a mean and measure, there doth ensue horrible pains, not only temporal, but also eternal. Indeed Nature admonisheth us to be continent, 
How nature admonisheth us to be continent.  and if she would not be deformed in the beginning, she would have no other power used in generation then is necessary: 
Ourselves the greatest enemies to nature.  but we destroy all, by vain lubricities, inconstant & inordinate means, decaying Nature in her very self.  
Over and beyond this, the diligence, art and care, which nature appointeth to engender, preserve and perfect the infant in the womb of his mother: adviseth us to preserve and be respective of kind. It is then great inhumanity, rage and fury, if one part do grow offensive to another: for we see by the archetecture of nature, the fashion, the seat, the order and use of every several part, that there was an infinite power in the Creator of this frame and piece of workmanship, 
The infinite goodness of God in our bodies framing.  by so great wisdom ordained and compassed, by unexpressible goodness liberally furnished, and provided of all things for nourishing & maintaining the same.  
Doubtless, whosoever sees not & understands these things, hath lost the light of true sense, and is more degenerate to humane nature, than Nabuchadnezzer when he became a bruit beast.  
And in truth, the order of these powers is worthy consideration: 
How the order of the several powers is to be considered in their offices.  for (as hath been said) the power to nourish, maintains the distinct and singular parts: the power of augmentation, gives them a just quantity, that is to say, greatness, largeness and thickness: the power to engender, preserves & supplies kind. I say (in repeating it again) that this order clearly shows us, that there is an eternal GOD, 
An absolute proof of God against any Atheist whatsoever.  who by his infinite power created these natures, & by his incomprehensible wisdom assigned them their offices, and separated their effects, as we may behold that every one begetteth a thing like to himself. For these kinds are guarded in their cerkitude, and by a certain law and manner are these living creatures produced: and not confusedly (without counsel) mingled & confounded in their kinds.  
We should consider and acknowledge God in nature reverently, 
A note concerning christian duty in us toward God, in regard of all his divine gifts bestowed on us in nature.  we should esteem the actions of nourishing, giving increase, and supplying by generation, as divine gifts and graces, the abuse whereof is punished by most horrible pains. We see drunkenness, irish feeding, & gross gormandizing, to be the causes of murders, circumventions in judgement, trades, traffics and merchandises, of beggaries, and miserable ruin of goods and lands, of wretched diseases and sicknesses, as well corporal as spiritual. As for lubricities and immoderate thefts, we see the evils and inconveniences ensuing thereby, to be great, & in greater persons than one would wish to see it: whereat those of better understanding receive no mean discontentment.  
The second power of the soul, 
Of the power Sensitive, being the second power of the soul.  is called sensitive, it is that whereby we discern our several actions, and it is an excellent and necessary benefit to man: not only to search and seek after his living, & a certain place wherein to confine himself; but likewise for many other offices requisite in human society. This power is divided into senses exterior & interior.  

Of the exterior senses, being five in number.  The senses exterior are five, namely Sight, Hearing, Tasting, Sent or Smelling, and Touching, & these five senses are discerned by their offices, seats or organs.  

1. Sight, & how the same is wrought in us.  Sight is the sense whereby we behold colours and the light, which things are proper objects to the said power: and this perception is wrought by the means of certain spirits, coming from the brain by the optic nerves, into the apple of the eye, wherein there is a crystalline humour, which receives (as by a glass or mirror) the kinds & lustres of colours, and likewise of the light.  
We gather also hereby, the greatness, figure, number, motion & position of bodies, yet not singularly and properly so, but likewise these things are known with and by help of the other senses.  
Aristotle being demanded, considering we have two eyes, wherefore all things which we behold, do not seem double to us? the answer he made thereto was thus. 
Aristotle's answer concerning our two eyes.  That because the nerves of the eye, are seated between the place of their original, and the eye, where they meet together like the fork of a tree, therefore the spirits united there together, do make the object seem but one thing only.  

Of the inward organs of the sight, and what use they serve us to.  The interior organs then of this power, are the spirits assigned to that office, and they are transported by the Optic nerves into the eye, whereof the exterior is the eye. This power serves us to know the heavens, & they move us to understand, the power and wisdom of so great a GOD: to know also the elements, and them severally in their natures, to the end we might make election of the fairest, and leave the deformed. 
Small difference between life & death, but by the benefit of sight  In sooth, there would appear, no great difference between life and death, if we should have perpetual darkness: what a wonderful blessedness than is it, and more than our frail thoughts can stretch unto, that GOD hath given us this gift, namely, the light?  
Plato saith, that our eyes are given us, 
Plato's opinion, to what end our eyes are given us.  to instruct us in the knowledge of God, when we behold the clearness of heaven, with his regular and ordinary motions: for this admonisheth us (whether we will or no) of the builder and maker of the world, of his great power, wisdom, & counsel, and of the admirable and eternal light, whereof we shall have joy after this mortal life. This power hath his seat in the humour crystalline, shut under the bal of the eye, which humour shineth of his own nature: 
Where the sight hath his seat and abiding.  and the nerves thereto deputed, do carry the spirits, which attain to the bowl of the circle, that shows itself in the eyes to be of divers colours.  
These spirits then give life to the eye, and are as a little flame, 
Of the spirits that give life to the eye.  resembling the Celestial bright beam, and giveth strength & power to see. The names, the matter, the qualities, & the seat of the balls and humours of this member, we leave unto the Physical Anatomists: but properly and peculiarly, by this sense we apprehend the light & colours, for, as Aristotle saith, 
Aristotle's judgement of the eye.  the eye can see nothing, but only by his colour, which colour is the quality of a commixed body, participating of the light.  

A question concerning the sight of the eye.  One demands, how those things offered & apprehended by the eye, or whether so ever it addresseth itself, are thereby perceived? the common answer is, 
The answer worth the noting.  the light being in the colour of the thing seen, spreads and extends his beams thorough the air, and this light forms an image in the eye, as in a mirror, because that the beam when it finds the eye, redoubles if self & gathers together, & so the image is made: as we shall see the Sun beam, 
An excellent comparison.  entering by a crevice or cranny into an obscure place, when it settles itself upon any hard thing▪ as on a wall, it engrosseth & redoubles itself, as is very easy to be noted.  
If the light be over violent, it may hurt and offend the eye, 
How easily the eye may be offended  as we may see by the flash of lightning: and any colour that is too excellent, cannot suddenly and perfectly be discerned, but it raiseth some debility in the sight, as we may see likewise by snow: but questionless, the whole nature of the light is full of marvels, and can neither be perfectly explicated, nor sufficiently understood.  

The manner how colours are truly discerned.  The kinds or images of whatsoever colours, are not perceived at all, but only by the means of the air, or the water, as we may note, when one offers a thing too near unto the eye, than 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 discern it, without some distance, yea, and very ample means of itself. 
The true capacity of the eye in sight.  And it is also to be understood, that the eye never sees any thing, but according to a direct line, and that the shapes or images which come into the eye, do carry the figure or likeness of a Pyramids, which figure is seated in the thing seen, and so in a direct sharpness renders it to the eye.  
The commodities of this sense are evident, 
The benefits which the sense of sight yieldeth.  as well for the knowledge of God, our search for safety and assurance, our willing prevention of perils and inconveniences: as also for our choice and election, of those things which are beautiful and fair, and leaving them, which in themselves appear to be ill shaped and counterfeit, & God knows what confusion would happen in our life, if we had not this happy and gracious power of sight.  

2. Of Hearing, & the organs thereto appertaining.  Hearing is a Sense whereby we apprehend sounds, which sense is garnished outwardly with an organ ample enough for entrance, but crooked and full of windings in descending, to the end that by little & little, the sound might gather itself together in the organ: for otherwise, if the sound entered violently, & altogether, it would greatly hurt the power sensuive.  
Sound is a quality, 
What sound or noise is, and how it makes itself.  only coming from the fraction of the air, which is made when two bodies large and hard do beat against one another. This fraction is made in the air, as we may easily see, when we throw a little light stone upon the water, it makes an appearance like little circles, in turning and entering into the water: and even as in small & narrow Fountains, those circles beat often against the walls, and so redouble themselves: even so in places which are cavernie, vaulty, or in forests that are well furnished with Trees, the air coming from such hollow break, doth very audibly and perfectly redouble the sounds.  
The means whereby any such sound or noise is apprehended, 
Of the means whereby either sound or noise is apprehended.  is the air, for thereby is the sound carried to the hole or buckole of the ear, and is there entertained by another interior air, tempered by divers sweet spirits, only thereunto naturally ordained, which (against a little thin skin spread over the hole,) renders back again the sound; as we see the skin doth upon a drum or tabor.  
This sound made against the said thin skin, 
How all sounds are conveyed to the sense common.  by the spirits tempered of the sweet natural air, is conveyed by the nerves (for that service deputed) to the sense common, where only is made the dijudication & discretion, of the qualities of all kinds of sounds: to wit, which are obtuse or piercing, which are sweet, rude, wandering or delightful, & so of all other differences and varieties in the sounds.  

The manner how our voice or speech is form.  To this purpose may we speak of our humane voice or speech, which is form and made on high at the rude, rough, and sharp artery, for so some call the conduit or weazand, where the tongue (at the entrance of the throat) smites & cleaves the air, as we may very apparently behold in our Flutes, so is the voice made in the weazand, and so is guided right alongst the throat. Therefore Fishes do form no voice at all, 
An excellent note concerning our voice or speech.  for they have no such conduit, neither lungs or lytes, by the motion whereof, air might mount up into their throat: these things are evident, but the means and causes are hidden, being an especial benefit granted by God in nature. Nor can the said causes be plainly understood, by the weakness and obscurity of the light of our capacities: Notwithstanding, we ought reverently to give glory to the Creator, for having so wisely created and ordained the causes, motions and effects of this sense, which is so profitable and availing, not only for our health, but likewise for directing the affairs of this life: For, by this sense we have faith, 
By this sense we have faith.  saith S. Paul: thereby we also make our contractions, & in our conventions, it is necessary to understand one another.  

3 Of Smelling, and by what organs it is apprehended.  The sense of Smelling, is that whereby we distinguish scents and odours; The organ of this sense is two little spongy teats, and full of spirits, which are seated beneath the forehead, above the conduit of the nostrils, whence the substance of the brain, converts to a little nervy skin, but yet exceeding soft and very tender: by the closing & pressure whereof, all scents & smells are apprehended.  
Nor are the two nostrils the proper sense, but only do serve to convey the odour into this organ: as is very easy to be noted; for, we perceive not at all any odours or smells, but only attract the air by the said nostrils, to the organ seated near the brain, to the end, such gracious smells might recreate & cherish the brain.  
Odour or sent, 
What odour, sent or smell is.  is a certain quality in a subtle and invisible fume, issuing from commixed bodies, wherewith the airy humidity is mingled in an earthly nature, abounding either more or less, and is like a thing burnt, or much dried▪ as we may gather by the wood of juniper▪ Rosemary & others: whereon it is said, that the humour or moisture, governs in the savour, & the dryness, in the odour.  
Things burnt, 
Apt comparisons of scents in their moist & dry kinds.  that are moist in a mediocrity, do savour well, but such as are altogether dry, have no odour at all: because in them both cold and dryness, are the reasons that they have no sent.  
And albeit that some cold things are odoriferous, as be Roses & Violets: Nevertheless, by their odor they do heat and warm sweetly.  
This is the reason, why in the East parts, things of strong savour do most increase, 
The sweetest things have least savour.  because the country is hot, and likewise things exceedingly sweet, have the less savour, by reason they are fullest of humidity.  
chose, those things which be less strong, & yet burning, are of the better savour, as Rosemary is good in odour, but very bitter in the taste.  

The differences between good scents and hurtful.  The general differences of odours, are those that be good odours, which comes from the sweetest parts, and best digested, having an airy nature, and is a pleasing recreation to the brain. And likewise bad odours, which are those that be called stinking, being a quality coming from the corrupt and putrefied parts, which is a poison and hurt to the brain.  
There be other differences of sent, taken of savours, as is a burning and strong odour, such as the sent of Garlic or Onions: & the sour savour, drawn from sharpness, as the sent of vinegar. 
The means how we judge of smells.  The mean whereby we discern and judge of these odours, is the air: for Fishes do savour a smell or odour in the water: as we behold them to be sooner taken, by the sent of some one bait, then of another.  

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

4 Of the sense of Tasting▪ & his organ.  The sense of Tasting, is that whereby we discern and relish savours: the organ of this sense, is a nervous skin, spread over the flesh of the tongue, which flesh is full of pores, slack, slow and spongy. 
How the tongue receives his taste.  The self same skin is extended to the palate, and hath his original of those nerves which descend by the palate, to the root of the tongue, & gives the tongue his power to taste, & to discern the four chiefest qualities: Now because the said flesh is full of spirit and humour, the more easily is therein impressed the savour of things.  
The means of this powers use in his actions, is the said loose or slack flesh, 
The means of the tastes use in his actions.  & the spittle or moisture which is above it: and therefore we see, that such as have an Ague, find all things bitter, for their spittle is bilious or hot, as much to say, as mingled with the choleric humour.  
The object of this sense, 
Savour, the only object of taste.  is savour, which is a certain quality in the thing, having more humidity than dryness, which is digested by the heat natural. 
Many sorts of savours.  There be many sorts of savours, which make very much for our further knowledge: because they show and teach the divers temperature and complexion of things, and for whom they are meetest, which is a matter well worth the regarding and understanding, as well for our civil regiment in diet, as for the remedy of diseases: for, as Galen saith, it is necessary that our nurture should be sweet, or prepared, & mingled with things that are pleasing and sweet.  
The savour that is sweet, as of honey, 
Of the sweet savour.  or of sweet wine, doth delight the tongue, because such a savour is airy, & agreeing with our flesh and blood, proper also to nourishment, temperate both in heat and drought: for, (as is already said) it is needful that the nourishment be sweet, or at least tempered with sweetness, because sweet viands & drinks, do mollify and fill the parts which are dry & vacant.  

Of the savour over sweet.  But notwithstanding, such things as are exceeding sweet, as Sugar and honey, do abound in their airy heat, and very easily inflame and convert into choler: therefore such as use Sugar and honey too often, or abundantly, it engenders in them strong choler, & putrefactions also, only by the abounding of humours. 
Of the fat & marrowie savour.  The savour which is nearest to this before named, is the fat and marrowie, which is not so hot as the former: such is the savour of butter, oil, and flesh.  
A mean in usage of them is good, for things which are over fatty, do hurt much: because they will float upon the stomach, offend and hinder digestion, and also do engender oppilations.  

What savours best agree with nature, and most please the taste.  These two savours are most agreeable to nature, and delight the taste of a healthful person. For, even as the hand glads itself, at the entrance into lukewarm water, being made temperate in his heat: so the taste delights itself in things sweet and fatty, because they are indeed temperately hot, like unto the blood and flesh, & also do procure delectation, in that they agree in temperature with nature.  

Of the bitter savour.  The savour which we call bitter, is properly contrary to the sweet, and is a savour that frets, makes hoarse and bites the tongue, & is of an earthy nature or complexion, which being thick also, hath naturally in it an excess of heat in dryness: as is the taste of wormwood and Aloes, and therefore things over bitter, do never nourish.  
The savour strong and ardent, 
Of the strong and hot savour.  differs from the bitter, for not only doth it wring, bite, and tear the tongue: but also it burns and chaps it, which penetrates & enters by heating and drying extremely: This savour exceeds the bitter in hotness, and such is the taste of Pepper, Ginger, Sneesing-woorte, Garlic and Onions.  
There is a savour called sour, drawing on sharpness, 
Of the sour savour.  which in returning back becometh cold, whereby it flags & weakens the tongue much: which savour is both cold & dry, nevertheless it exceedeth most in coldness, and such is the savour of Sorrell.  
The savour of vinegar is not altogether so, for, as it retains some obscure and weak heat, so is it also somewhat strong, and yet therein is coldness most; For, when the airy parts thereof are cast forth, it remains earthy in some chilly humour.  
Hence is it naturally received, 
The sharpest savours do most urge appetite.  that sharpest things do give most appetite: because they deject the superfluous humours, gathered before together at the entrance of the ventricle, only by biting, without any burning. So doth Sorrel seem good for such as have a Fever, not only because it casts out & discharges the airy superfluities, but likewise, by reason it moderates the heat choleric.  
The savour called green, 
Of the green savour, that edgeth the teeth.  which sets the teeth an edge, shuts up and draws back 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 savour, because the former is of a subtle nature, and this other is thickening: of such taste are Medlars and other green fruits, before they are come to their maturity, for when they are ripe, they have a commixed savour, as mingled both with sweetness & greenness. 
Of the rude and sharp savour.  There are other savours beside these, as that which is termed rude, & sharp too, that softly dries & hardens the tongue, yet neither wrists nor binds it, like the precedent taste: in nature it is earthy, massive, cold and dry, nevertheless, more hot and moist than the other.  
Galen saith, that this relish is good in wine, for wines of this taste, do naturally shut up and dry the ventricle, casting fumes of small heat up to the brain.  
The salt savour makes not any retiring of the tongue, 
Of the salt savour.  but it whets it by washing and drying it, for salt guardeth from putrefactions, because it thinneth and drieth the parts severally, perfecting all the humidities; wherefore salt hardeneth soft flesh, and softeneth hard: for, as in the soft it consumeth all superfluity of humour, so in the hard it attenuates and softens the parts, making the more mild and dainty, being of an earthy nature, thick, hot, and dry.  
Some things are said to be without savour, 
Of things without savour.  because in them are not to be found any of these natures before expressed.  
The sense of Touching, 
5. Of the sense of Touching and his organ.  is that whereby we discern the four chiefest qualities, to wit, heat, cold, drought and moistness. The organ of this, is not in any sole or alone part of the body, but is like a thin skin or nervy call, which is spread over the whole body, under the uppermost skin, taking his original from the brain, and from the mouth of the chine bone in the back. The most subtle nerves, do make the most sensible parts, as are those nerves that descend into the purse of the heart, and to the ventricle. 
Of the benefit of this sense.  The benefit of this sense is apparent, for a man delights when he is hot, to touch cool things, & the coldest parts of the body, take pleasure in touching things that are warm.  
The interior sense is a power working by organs, 
Of the inward sense, and where it is seated.  seated within the brows or forehead, appointed for knowledge and understanding, excelling all the exterior senses. For if we should apprehend only the things, which offer and present themselves before us, without discerning or making any judgement of them, it would profit us but very little: For, what avails it to look on black and white, & not to discern or severally distinguish them? Therefore the sense interior is very behoveful, 
The necessity of the inward sense  to make discretion and dijudication of things, by their several causes & effects: as the horse, accustomed to pass by the way where he hath once fallen, grows afraid of falling there again, this hath them some power above the outward senses, whereof we shall come to speak hereafter.  

The sense common, and memory, according to Aristotle.  Aristotle numbers the senses interior, to be two: to wit, the Sense common, and Memory.  

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

Five inward senses.  There be others that name five inward Senses, to wit, the Sense common, 
1. Sense common.  which receives the images and apparitions of things presented to the outward sense.  
Secondly, 
2. Sense imaginative.  the sense Imaginative, which discerns the actions of each one of the exterior senses.  
Thirdly, 
3. Sense estimative.  the sense Estimative, which by one thing judgeth another: as a horse, when one strokes or clapps him, conceives that he takes pleasure in him.  
The fourth sense is called Deliberation or Cogitation, 
4. Sense deliberative.  which gathers (from furthest off) the causes of things: these do confer and make judgement, after knowledge is received, what difference and agreement hath been between them, which virtues and effects only they have.  

The wonderful providence of God for his creatures.  Our eternal GOD, hath by his (providence) enstamped in his creatures, a moving marvelous, to search and seek after things necessary for conservation of their lives, and remedies likewise for their diseases: as Serpents that seek after Fennel, for clearing of their eyes, or young Asses that search for the herb Ceterach, to allay their melancholy.  
The Serpent or Snake, 
A strange example of the Snake & the Lamprey.  being willing to meet or company with the Fish called a Lamprey, begins to hiss or whistle, to procure her coming, and perceiving that she comes, to meet and be sociable with him, he casts his venom on the gravel, as fearing to engender (of her) by venom or corruption: but when he hath ended, he returns again to seek his venom, which if he find not, he dies with grief, for having lost his arms or weapons.  
Now, albeit that they do these things naturally, yet we may notwithstanding judge, 
A kind of deliberation in dumb creatures, confirmed by examples.  that they have herein some kind of deliberation: as we may note for example in a dog, that knows his own master amongst a huge crowd of people.  
A Fox, a Cat, a Lion, and other beasts, which have been seen to do admirable acts: and as for Swallows & Bees, although they perform very marvelous works, yet for all that, they have much less cogitation than they aforenamed.  

5. Sense is memory.  The fifth interior sense, is Memory. The organ of the sense common, 
The organ of the sense common, & his place.  is two ventricles at the door or entrance of the brain: as much to say, as when the nerves of the sense exterior, do carry their spirits in their concavities or ventricles, then afterward do these spirits imprint or stamp the shapes and images of things in the brain: and thus the sense interior works his actions.  
It is certain that there be many powers in the inward senses: for, 
Many powers in the inward senses.  a man may lose memory, without any detriment to estimation: moreover, when estimation is wounded, them medicine or remedy is applied to the forepart of the head, but when memory is weakened, than help is given to the head behind.  
Cogitation hath his organ in the midst of these two ventricles or concavities, 
The organ of cogitation, and his seat.  which are before in the head, and this power is more excellent to some, than others, according to the better composing of their heads: as we see some more sudden and quick in inventing any thing, than others are. Some also will divine & judge more certainly of a proposed case, 
Example of this senses power.  then others: as Solomon so readily perceived that the woman lied, who would have the infant divided in twain, and distributed to her and the adverse party by halves, for he conferred the affection of the mother indeed, with the other parties, which was nothing at all unto the child.  
The organ of Memory is behind in the brain, 
The organ of memory & his place.  which part hath less humidity than before, and is more apt to conserve the images & shapes of things.  

Of the brain in his kinds, of diversity.  A brain too moist, doth easily apprehend things, but suddenly forgets them again: whereas, the brain that is harder, apprehends more difficultly, but retaineth longer.  
Cold and dryness of the brain, is a very pernicious thing for memory: wherefore it is said, that lubricity is a plague, which spends all humour natural in a man or woman, and most certain is it, that age than comes, when natural heat & native humidity do most decline.  
The power appetente, is that whereby we pursue or fly those things which present themselves before us: This power is called sensitive appetite, whereby all our affections, do pursue what we have apprehended by the exterior sense.  
There is one kind of appetence or desiring, 
Two kinds of appetence in the senses  which begets itself by touching, and is one while termed grief, another while delectation: the other is made without touching: & so ensues cogitation, or moving of the heart, whereby we follow what is offered, and which cogitation (be it true or false) shows what is most convenient for nature, or makes us shun the things that are not convenable: so that naturally we may perceive it cannot be otherwise, but that the thing presented to the eye, must be from it a sufficient distance, or else it is not seen, neither can the Nerves do their delighting functions, but in touching those things agreeing with nature, whereas chose, those things which are disagreeable, breaking and hurting the parts, must needs be irksome to them, and very painful.  
True it is, 
Of the power Motive.  that the motive power may be restrained by the will, for, if we please, we may shut our eyes, and then we can behold nothing at all: but while the eye is open, and at liberty, distant from his object by a sufficient space, it cannot but receive the image thereof; therefore such as have said, that griefs are opinions, 
Of griefs.  which come and go according to imagination, have spoken against manifest and universal experience.  


Four principal affections.  

1. joy..  
2. Fear.  
3. Hope.  
4. Hate.   
The opposites four.  

1. love.  
2. Grief.  
3. Envy.  
4. jealousy.    There be four principal affections, to wit, joy, fear, hope, and hate, whereunto are reduced love, grief, envy, jealousy and others. And surely it is a marvelous thing, that so soon as a man hath knowledge of a thing pleasing or offensive: the heart moves itself, and likewise the spirits and humours of the body.  

Of anger, & the hurt it doth the brain.  As in anger, the heart (as rising to revenge himself) labours and beats, & then the spirits being chafed, do heat the blood, and the actions of the members are troubled, by the sudden moving of the spirits and confusion of the blood: but especially in rage or anger, the brain is hurt by the blood, and the spirits inflamed or overheated, do mount thither, by firing the nerves and substance of the brain▪ which causeth a shaking or trembling in the head, by vehement and sudden moving, as also a present firing of the eyes, & all the face becometh as burning: therefore, by over vehement anger, are frenzies engendered, & oftentimes Apoplexies.  

Homer's opinion concerning anger.  Homer saith, that anger is sweeter than milk, as meaning, that a man takes great pleasure, when he may revenge himself, as he that loves ardently, is buried (as it were) in joy, when he hath the jouissance of the thing by him beloved. 
Of fear, and how it hurts the heart.  Fear is a moving of the heart or affection, whereby the heart shuts up itself, as flying and shunning evil to happen, and this affection agrees with grief: for albeit the harm or evil is not yet present, nevertheless it is wounded thereby, as if it were instant. In like manner, 
The hurt of grief and sadness.  in grief or sadness, the heart (as being pressed down & close shut) is weakened, by drying & languishing, for not having the liberty 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 give no further help or succour to it: behold what great hurt ensues by grief and sadness.  
Love is a moving of the heart, 
Of love, and how it helps the heart.  whereby we desire some thing, be it truly good, or but in appearance only. In this moving, the heart doth (as it were) leap & fly, striving to attract that thing unto it, only to enjoy it: Hope doth best of all agree with this affection, but yet she is more vehement.  

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

Of Shame.  Shame is a motion, whereby a man despiseth and grows aggrieved at himself, for some fault or turpitude by him committed.  

Of mercy.  Mercy is a grief which a man takes for the pains, miseries or adversities of another.  
Envy is a sorrow of one man, at the good, 
Of Envy.  commodity, or advancement of another.  
jealousy is a moving, 
Of jealousy.  mingled with love and anger, to wit, when a man loves some thing▪ and grows displeased against such, as do harm, dishonour, or ill to the thing he loveth: as the prophet Helias, loving the honour proper to God, grew offended at the misbelievers. 
How a king ought to be jealous.  So should a king or governor of a country, be inflamed with the love of justice, the profit, honour and advantage of honest people: chose, he ought to despise the wicked, ungracious, seditious, and disturbers of peace, loyalty, and public truth.  

An affection more hurtful than the rest.  There is another affection, which hath no name neither in Latin nor French, & it is contrary to jealousy: that is, when one desires the loss and overthrow of the good, and the exaltation of hypocrites, liars, and seditious persons, such as were Nero, Timon, & (it may be) others of like quality now in these times.  
joy is a moving, 
Of joy, and how it delighteth the heart.  whereby the heart dilates itself, & sweetly takes pleasure at present good: it disposeth itself in hope, to receive a future good.  
Some of these affections are good and agreeable to GOD: 
Of affections pleasing to God.  as are honest love of thy neighbour, of thy children, thy wife and thy country: jealousy of the honour and glory of God: desire for the advancement of virtuous people: fear of the anger and judgements of God: hatred of Tyrants, seditious & dissolute disturbers of public peace: hope and confidence in God in all afflictions whatsoever, being assured that he sees us, and that he will still have compassion on us.  

What the contrary are.  The other are vicious, as envy, hate, and those beside, which trouble the peace of humane communication, and are the pains or penalties of the first fault, dispersed over all mankind: the mean or moderation of them is very necessary, for the conservation of humane society, being the only butt & aim of moral philosophy, and of all civil laws in general.  
And certainly, 
The hurt of human society.  neither can this society or religion be maintained, except we refrain from avarice, hate, and other such like vicious affections, which horribly do deform nature in this part, it remains then to support this part with all diligence and respect.  
The organ or seat of this power, is the heart, 
The organ of the power appetente.  & not any part of the brain at all, for oftentimes a man shall desire what he knows to be ill: as Ovid said of Medea: I see & approve the good, but I do the evil. And S. Paul: I see another law in my members: that is to say, the heart, repugnant to the law of my understanding, & it holdeth me in captivity, under the law of sin and death: and many other things (to like effect) in his Epistle to the Romanies. In brief, very often is judgement reproved by affection, whereby then it is most clear & evident, that our affections are not in the brain, where indeed is the certain knowledge of things.  
In this sort disputes Galen, 
Galen, concerning our affections.  and by the same reason it is apparent, that affections are not opinions, as the Stoics held and esteemed them to be.  
That the affections are not of the liver nor the other parts, 
Affections are not of the liver nor the other parts.  where the natural appetentions are, of eating and drinking, it is manifest: for, the affections can easily appease themselves, or use some kind of moderation, apprehending the same by reason, and demonstrations: but the natural appetites, as to eat or drink, will not be guided by any reason: for, as Homer saith, there is nothing more impressing or continually urging, 
Homer's saying of the belly.  than the belly, especially when it is hungry: for it compels us to be mindful thereof, although we had no care thereof at all, and albeit we had never so many other things to do.  
Seeing then that our affections have their seat, neither in the brain, nor in those parts where the organ is of the power vegetative: we must conclude them, that they are in the heart, for the heart is jocund and merry in joy, mirth, love, and hope, but in grief, anger, fear, hate, & such like, it is weary, and much troubled.  
The holy Scripture saith, 
Concerning our love to God.  that a man ought to love God with all his heart, as much to say, as by the affection to receive the fruition: to pursue this love in cheerfulness of heart, desiring to please him, and in truth (without feigning) to embrace, frankly entertain, & fulfil his Laws, trusting in him, & expecting health only from him: hereto are reduced the commandments of the first Table. 
The degrees of the commandments, in the first Table.  Now because those works & labours which God commands us, aught to be done of us in cleanness of heart, not hypocritically, or with dissembling: we will speak a little thereof here in this place.  
The first commandment doth strictly charge us, 
Of the first commandment.  to stand in awe and fear of God: whereby we may assure ourselves without any doubting, that he is a God, to whom we owe obedience, and that he punisheth the faults, offences, excesses and malices of men.  
The second expresseth, 
Of the second commandment.  how jealous he is of his honour, that he will have no partner or competitor in his honour, much less any attribute at all to be given to stocks or stones, images, or inventions of men's idle brains: the penalties of such offences are therein described, & to what generations it in justice extendeth, we ought then to be most careful of his honour & glory.  
The third, 
Of the third commandment.  chargeth us to do all honour and reverence to the Name of God, & it is the exterior honour which is contained in this commandment, whereby we are enjoined: that with great heed, wisdom and fear, we should take care of an oath, for affirmation of any thing, because it is most certain, that God hath an eye on all our doings, and that he will severely punish our iniquities.  
So then we should affirm truth in an oaths taking, and desire him to punish us justly, if we swear not truly, or if we do beguile and deceive any one: hereby also we are taught, to detest and hold as horrid, all blasphemies & speeches, which are contrary to Christian religion, and so it is commanded in the invocation on God.  
The fourth commandment, 
Of the 4. commandment.  consisteth in the observation of ceremonies and duties, thereto belonging, as also in their diligent regarding: according to our entrance into the knowledge of God, of which knowledge they are visible signs, exciting us to observance of true religion. Then the true performing of the commandments in the first Table, is true fear of God, 
The sum of the first Table, well worthy to be regarded.  certain trust in his mercy, obedience to all his commandments, explication and publication of his doctrine, invocation for his aid and propitiation, giving of thanks, praise of his Name & glory, for the creation, conservation, & manutention of nature, being his own work, created, conserved, furnished, provided and maintained by him: behold here the laws of the first table.  

Of the second table.  In the second Table, is contained necessary precepts for our own politic society: for, first of all, such a state cannot be rightly maintained, except there be a kind of degree and order observed among men.  
It is that whereof Aristotle speaks in his Pollitiques, 
Aristotle in his Pollitiques, concerning the difference amongst men.  there are some naturally free, & others as servants: as much to say, as that some have (by the gift of GOD bestowed on nature) more light of understanding, & more purity of affections, than others can reach unto, to the end, that they may guide and guard by edicts, laws & statutes, the affairs & negotiations of this life. Such were the ancient lawmakers, Praetors, & jurisconsults, who left unto us so many provident laws, gathered by certain demonstrations, of the clearness and light, which God had infused and placed in their understanding, as also their sincere love & jealousy, for the tranquillity of public peace: 
S. Paul's affirmation of laws & obedience.  Which Laws, (saith S. Paul) being written in our hearts and consciences, would give us testimony of them. 
What men are to be honoured.   
Such personages then ought to be honoured, as, holding the bridle of authority, do tame rude servants, that is to say, such as cannot clearly judge of things: or (thorough their inordinate affections) do perpetrate crimes, & commit offence to the civil body, or to the honours or goods of others.  
There are two manner of governments, 
Two manner of governments, the first compulsive.  one is, to force & compel the rebellious contemners of honesty: like unto a master, who constrains his servant (willing or unwilling) to do his duty, without any refusal or contradiction.  

The second, civil and obedient.  The other manner of government, is politic and civil, as when without compulsion, a man freely doth the acts of honesty, holding in horror and abomination, all wickedness and turpitude: namely, when a man in reason is persuaded, that it ought to be so: as Pericles, 
Pericles ruling of the Athenians.  who by honest reason & speeches guided the Athenian Commonwealth: or as a holy & wise Preacher governeth his congregation and church. 
Several affections in the multitude.  In this multitude, every one have their several affections, some, sudden inordinate movings, and directly repugnant to virtue: but then by persuasion, which a man perceives to be used, of the hurt & inconvenience that may thereon ensue, as well publicly as privately; they are made more moderate, and faults remitted.  
God hath stamped in us, 
Reason and judgement given us of God.  the image and form of either of these manners of government. Reason & judgement well and truly conceiving things, foresees the commodities and disprofit of all enterprises whatsoever, exciting or restraining, and accordingly moderates the affections of the heart: and this manner will hold out very well, if daily our affections be managed by sound judgement.  

The first offence, nature's main impediment.  But because (in this case) nature being disrancked and made unruly, by the first offence cast generally on all, the affections are not moderated by judgement, deliberation, 
The will, commander of the affections.  or honest council: the will, as mistress of the affections, forbids the motive power, that she transport not the members, to perpetrate unreasonable or pernicious things. As a man having a Fever, affects to drink inordinately: but yet the will checks the hand, that it shall not approach to the cup or glass.  
Thus see we two direct forms of government, 
The application of the two governments in nature.  the one (to hold back the rebellious insulters) in their office: and the other, by sweet exhortations and reasons, drawn from the rule of understanding, to guide the obedient, and sway their actions to public profit and honour.  
Concerning the offices we owe by duty to our parents, 
Of the duty we owe to our Parents, exampled.  we have a most clear example in nature: as we may easily see in the young Storks, who when they attain to strength and age, do nourish & assist their fathers & mothers.  
The following commandments, forbid to do injury or harm to the bodies of one an other. 
Of the other commandments following.  Man is created to be sociable & communicative, as is shown us by our procreation, careful nourishment▪ and diligent regard of our propagation: but the principal end of this society, is for our joint instruction, and erudition together in the law of God, and all laudable actions whatsoever.  
And because improvident and ill advised men, 
The reason why laws & penalties were instituted.  have need of directors, therefore, to the end our community might continue sound & entire: the obstinate & stiff-necked are to be exempted, & for that cause were pains and corrections by laws instituted.  
Again, 
Why the division of possessions was thought behoveful.  in this unbridled communication and nature, the avarice and greediness of the wicked, negligent and slothful is so great, as they will not permit any one to live in equality or proportion: and therefore the division of possessions was thought necessary for, if all should be common, than the idle, negligent and careless wretches, would in short while devour all the riches of the industrious and diligent: 
Concerning theft.  for this cause therefore was committing of theft forbidden.  
Notwithstanding, because that men should have dealings one with another, it behoved that the communication of their goods and labours, should be made by certain measure & reasons: for, an unequal communication, that is to say, when the price or recompense shallbe over-exceeding, or else of too light or little value; such intercourse among men, 
The reason of justice in our contractions.  cannot be long maintained: hereupon ensued justice, which renders to every one his rightful proportion, in dealing & contracting thus one with another.  
Moreover, our accords, contracts, transactions, confederations, & appointments made by voluntary agreements, 
Without truth, no society can be observed.  are to be kept: for, without truth, fidelity & loyalty of promise in our contracts, humane conversation can never be continued. Mark then how nature desires conservation of herself.  

Nature's conservation of herself: & our injury to her and ourselves.  In eating and drinking, temperance must be observed: for, intemperaunce corrupts nature, and inordinate lubricity spoils the sanctified combination of marriage, troubles titles of succession, wardshippes, cases of dowry, & all politic order, all which are indeed most pernicious wounds to politic and discreet society.  
Thus see we the law to agree with nature, 
The law agreeing with nature, and in what manner.  which first of all established Religion, afterward constituted Magistrates, them they devised to ordain laws, for defence of such as were oppressed either in goods or body: commanding honour to be given to men of worth and desert, and they to be committed to all politic functions, by certain▪ forms and laws. So grew establishing of marriages, and perfect discerning of possessions, as also just orders and degrees of correction for all loose wantoness, overdaring resisters, and wilful contemners of the laws.  
Assuredly, the principal and chiefest causes of these laws, 
The laws themselves the voice of nature, by their causes.  are even themselves the voice and sentence of nature restored, & reform, that is to say: the actions of the light of understanding, ordered by the very purest: and sincerest brains, illumined and renewed by the grace of God; do declare in what estate this life is guided and governed, and the prescriptions in the Decalogue appointed, which express to the very life, the form of living according to the integrity of nature.  
Now to return to the point of the hearts moving, 
Two kinds of moving in the heart, first by the pulse.  there are two sorts of moving: one is called the pulse, when the spirits engendered at the heart, move the same, by means of the organs thereto deputed by nature, and likewise when by dilatation or contraction of his ventricles, the arteries driven forward by the subtle spirits within them, do convey & administer heat thorough all the body.  
Now, albeit these things are very admirable, yet notwithstanding, the affections, which are the movers of the heart, (as we have heretofore said,) are worthy of far greater and much more admiration.  

The heart moveth likewise by contrariety of humours, severally by each one of them.  The heart dilated or shut up, moveth also by diversity of humours: as in anger, it is moved by the choleric humour: in joy it is moved by the very sweetest blood, and sends the same (as witness) to the exterior parts. In fear, it calls itself backward, & in grief it is troubled with the humour of melancholy.  
Doubtless, in these motions of divers humours, are fumes and risings up of divers complexions: nor is it any easy matter to comprehend the causes of these movings, or the counsel of God in these their natural functions. 
Of the efficient causes (inwardly & outwardly) of the hearts moving.  The efficient causes of these affections, are in us interiorly the heart, and exteriorly the things which offer themselves unto us, either pleasing or offensive: but it is necessary that knowledge should precede affection, for, as one saith: no man ever desired, what he had not first knowledge of.  
Ye have the very like combination between the powers of nature, 
Of the powers of nature answerable to the heart's affections, & their difference.  and that the motions of the heart, do justly answer to the knowledge which a man hath of any thing: but there is a difference in the complexions or temperatures of the heart, & the spirits, and the bloods present being, for, the heart being hot and dry, is the sooner kindled, whereon we see some more suddenly to be inflamed with anger, than others are, & the movings of the heart & the spirits, moveth the blood (not evermore) after one kind, but diversly, and according to the diversity of the affections.  
Therefore in grief or sadness, 
Of the heart in grief & sadness, and the blood's office in service then.  the heart being shrunk up and crowded together, the blood runs to him, as willing to help him: and this is the reason, why men or women (being sad, aggrieved, or fearful) are pale, meager, and ill complexioned or coloured.  
In joy or anger, the heart dilates itself, 
Of the heart, in joy & anger, & how the blood works then.  and sends his blood to the parts exterior: therefore because in anger the heart is inflamed, it moveth red choler, which spreading itself overprodigally abroad, infecteth all the rest of the blood.  
And if it continue long in that heat, it becometh black, and seething strongly, dries up and burns, whereby oftentimes it happens that some become frantic, mad and desperate.  
Those men that abound in melancholy, 
Of melancholy and choleric men, & their conditions.  mingled with red choler: are envious, full of ill will, and of very strange and hard conditions.  
Sanguine men are joyous, 
Of sanguine men.  delightful and pleasant, by the abundance and clearness of their blood, for the spirits in them are pure & full of rich splendour.  
The phlegmatic are dull, remiss, 
Of phlegmatic men.  sleepy & heavy: because their blood is thin, & their spirits scant warm.  
The melancholic, are properly sad and fearful, because their blood is troubled, thick and cold, their spirits likewise impure, gross, and (as it were) full of darkness.  

Of the souls society with the body, answerable to the humours.  The very same society is there of the body with the soul, and her effects do answer to these humours.  
In grief or sadness, the heart shuts itself, & drawing backward (as it were) attracts the humour of melancholy to the spleen, which spreading itself sometimes on either side the body, engenders diseases in the sides, as pleurisies, and other very dangerous obstructions: which we see to happen to such as are long time in sadness, meditating on nothing but matter of grief & offence: I have heretofore experimented this hurtful humour in my own self, & therefore can the better speak it.  
The proper causes then of these affections, 
Of the proper causes of our affections, and whence they receive their original.  are the things whereto a man finds himself & his cogitation most applied: and the heart being suddenly moved, joining and following the knowledge of those things, doth in like manner apprehend them. It is very clear concerning anger and grief, that they have their cause inwardly in the heart, and the exterior is the knowledge of some outward offensive thine.  
So of love in like manner, for all such as are of right judgement, love virtue and honesty: as Scipio loved honour grounded on virtue, and the beauty thereof in others, moved him to attempt deeds of high prowess, and (oftentimes) very difficult enterprises Even so, people excelling in virtue, do dearly love together, for the convenaunce and natural similitude that is between them: 
Aristotle's opinion of good people & good affections.  For every one (saith Aristotle) loveth his like; & truly good affections (saith he) are causes of great profit & commodity, and are as pricks and spurs enciting to virtue.  
Plato saith, 
Plato's judgement of anger.  that anger is as the nerve of the soul, by losing or withdrawing whereof, virtue is exercised.  
Seeing then that there is in nature, certain organs and parts proper to her actions, and certain humours which serve necessarily to them, it behoveth, that some of them should be void of vice or offence: for even as the light in the eye, is the gift of God to nature, 
Our good affections are divinely inspired.  even so are good affections divinely inspired, which provoke and incite us to whatsoever is good & honest: as to love our children, hate sin, disorder, tyranny, force, violence and all turpitude.  

Aristotle's saying of anger in a virtuous man.  The saying of Aristotle is very good, when he saith, that a virtuous man useth anger, as a Captain doth a soldier: for it is most evident, that our actions would be cold and remiss, if love of honesty, & hate of vice did not severally incite & move us. In all respects like unto a ship, which having no wind, goes slowly and softly: even so were we, if we had no good affections, for them our actions would be lame, slow, and of slender effect. 
The corruption of nature in us, the cause of evil motions.  If nature were not corrupted in us, we should have very good & excellent movings, and no vices at all remaining in us: but the order & harmony of nature being troubled, makes bad affections to arise in us, and such as are repugnant to honesty, which boldly do surmount, & overgo those that are good, abastardizing, and quite over-throwing them.  
Nevertheless, in all times, and in all countries, in changes of common weals, there hath evermore been reserved some heroic natures, exceeding those of common course, having motions far purer, and of much greater excellence than the vulgar.  

Of the divine affections in our Saviour.  The repairer of nature, our Lord jesus Christ, had in him most true & pure affections: as when he threw the Merchants out of the Temple, 
His zeal of his Father's glory.  only for jealousy he had of the place, as also the honour and worship of God, contemning the misbelievers, who had polluted the place of veneration, invocation and holy sacrifice. 
His heaviness for Lazarus.  In the resurrection of Lazarus, he showed great heaviness, when he wept, as being greatly moved in spirit: In love, whereby he commanded, 
His love to little children.  that they should permit little children to come unto him: In compassion, which he had of the people, that had followed him in the desert and unfruitful places: 
His compassion of them in the desert.  And how many times is the word of mercy used, repeated & inculqued in the Scripture?  
There is great difference between the good affections of Christians, 
The contrariety of affections in Christians & Infidels.  and those in Infidels: for Christians acknowledge this purity of motion, to be repaired in them, only by the grace of God, & cheerfully (for love of him, and dread of his displeasure) do ordain in their governments, good and honest laws, referring their actions to the glory of GOD: as did the Prophets Esay & jeremy, who knew that God would have Commonweals to be governed by holy laws, and all wicked confederations to be cast out. The other, 
The wisdom of the Heathen.  (as Cicero) acknowledge not at all, that Magistrates are ordained of God, but do build upon their own wisdom & power, not attributing any honour to God, but only to themselves: wherefore these motions may be thought good, yet are (by accident) evil to unbelievers, because they are not ordered, nor ruled by the knowledge and love of God.  
In this place, after our passed speech of the affections, which are actions and movings of the heart, according to the knowledges coming to it by the senses: me thinks it should not differ much from our purpose, to speak somewhat of concupiscence remaining in us, 
Concerning concupiscence abiding in us.  whereby we may understand many disputations of Saint Paul, the estate of our own nature, and the great damage or detriment that comes to us by original transgression.  
The word Concupiscence, 
Of the word Concupiscence, and how it may be understood.  according as it seems to me (yet yielding still to better judgement) signifies, not only a moving of the heart, whereby a man desires earnestly & beyond measure, some thing that may be pretended for profit or pleasure, as to eat, drink, or commit folly: but likewise it is a privation & defect of light in the understanding, whereof ensueth ignorance of God and his will, untruths, boldness to encounter with any of his inhibitions, failing in faith and love towards him, as also diffidence in his gracious promises.  

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

The wills boldness in his own pride.  In these obscurities, our understanding loveth and conceiveth great admiration of himself, and of his own wisdom, waxing bold to feign opinions of God, & to apprehend them after his own pleasure, whereby afterward it falls into some narrow distress, where it is girded up with fear & terror, insulting oftentimes beyond all obedience.  
Of these evils complained S. Paul, when he said: 
Rom. 7, 24.  Miserable wretch that I am, who shall deliver me from this body, so subject to darkness and death? Afterward he answers, 
Rom. 7, 25,  The grace of GOD by Jesus Christ.  
The word than signifies not only an action sensual, but likewise a vice & defect in the understanding and will, by which ensueth infinite multitudes of mishaps. So doth the Scripture call the heart's endeavours, 
The heart's movings joined with the will.  because the moving and agitation of the heart, is conjoined with the will.  
Assuredly, if nature had continued in her purity, 
〈…〉 of nature.  the knowledge of GOD would have been clear in our understanding▪ whereto the will had frankly obeyed, but now is hindered only through her obscurity.  

Of the contrary movings of the heart & will.  The heart & will have movings distort, and contrary to God: for the will (without the fear of God and trust in him) loves himself, seeks safety in himself, trusts in his own diligence, delights in his own wisdom: for a man would be honoured and esteemed, and fears more the reproaches or blames of the world, then of GOD his Creator.  
The very like agitations do sway the heart, the sensual motions draw the will unto them, as much to say, as when the heart loves the voluptuous pleasures of the senses, which are prohibited, or when a man hates his neighbour, flatly against the law of God.  
To this effect spoke our Saviour; 
Mark, 7, 21,  That out of the heart proceeded evil cogitations, thefts, blasphemies, murders, adulteries, lies, and such like other crimes.  
In this than it appears most certainly, 
The heart signifies the will and understanding.  that by the heart is signified the understanding and will: as when the heart takes pleasure in false opinions, and such imaginations as are contrary to the honour & glory of God.  

How to come to the knowledge of ourselves  The consideration of these things, should check the pride & presumption reigning in us, and induce us to obedience, by often and fervent prayer to God, that he would renew in us the clear, pure and sincere light of our understanding: that he would likewise make clean our hearts, and plant therein none but good affections.  
As David desired of God, A clean heart, & a right spirit. And Saint Paul, who said: That jesus Christ only reforms the clearness of our understanding, and conforms the body to his brightness.  
The Motive power, 
Of the motive power, carrying the body from place to place, and what are his organs.  is that whereby the body and his parts, are transported from one place to another: the organs, are the nerves, the muscles, and the cords of the members.  

The soul, the cause of the bodies moving.  Alexander Aphrodisianus saith, that the soul is the cause of the bodies moving, as weight is the cause why a stone falls downward.  

Two kinds of moving, natural and voluntary, and the power of either.  This moving is divided into two kinds, natural, and voluntary.  
The natural, neither begins or ceaseth, according to our imagination and pleasure, nor can it be otherwise, but as when an object is presented, them it is afterward pursued: as the ventricle, which draws the received food to it, & the heart attracts the spirits, either suddenly, or softly.  
The voluntary moving, both begins and ends at our own pleasure, & that is the property of this power: as is the several movings of our parts, going, running, swimming, and such like.  
There is another commixed moving, 
Of a commixed moving partly natural, partly voluntary.  being partly natural, and partly voluntary: as is the moving of the breast or stomach. The benefit of this power is easily discerned: For thereby we seek what is necessary for our conservation, and shun what we imagine thereto contrary.  
It remains to speak of the intellectual power, 
Of the power intellectual, according to S. Augustine's opinion.  whereof S. Augustine makes an accommodation to the Trinity.  
The memory, (saith he) forming the intellection, represents the Father: the intellection represents the Son: and the will, the holy Ghost. For the Father, considering & knowing himself, begot the Son; and the holy Ghost is the agitation proceeding of the Father, and of the Son.  
This is the power whereby we know, 
How action becomes appropriate to intellection.  receive, judge and discern, having in it the beginning of Arts: hereto likewise is action reciprocal for thereby our actions are seen and judged.  
This power differs from the sensitive: 
How it differs from the sensitive power.  for the sensitive takes knowledge but of things peculiar and singularly, but this other conceives, and apprehends both singular & universally.  

Of the object of intellection.  The object of this power, is God, and the whole universality of things, as well celestial as elementary.  
The offices of this power, 
The offices of intellection.  are to understand & form in himself, the images & representations of things, to retain, and confer them together: them afterward, to see, what agreement & what difference is between them.  
The organs of this power, 
The organs of intellection.  are the interior senses, whereof we have discoursed already. Plato saith, that as the seal imprinteth on the wax, so (by means of the spirits) are the shapes of things imprinted in the brain. But this is the matter most marvelous of all, that we should retain so great a multitude, and several diversities of things, & likewise for so long a time: but the reason thereof can never be well or sufficiently expressed.  
Wherefore, 
Our life is guided by our actions.  seeing by our actions our life is guided, we should pray unto GOD, that he would take pity upon our weak nature: and that he would renew his image in us, to the end we may more perfectly know his works in us, and show ourselves more reverent and obedient to him.  

Aristotle's division between the two understandings, active and passive.  Aristotle makes a division, between the understanding active, and that which is termed passive: mary he calls the active understanding nothing else, but that which inventeth any thing, as the understanding of Archimedes, did invent the Compass.  
The passive understanding, is that which inventeth not of itself, but makes approbation of an others invention: as he that approved the invention of Gunpowder, or that of the Compass, or the Astralabe. The knowledges of the understanding, are divided into actions and habitude. The knowledge which is called action, 
Actions and habitude, the knowledges of the understanding.  is that part of the understanding, which apprehendeth something, by forming the image thereof.  
Habitude, is as a constant & resident light in the understanding, whereof we make use whensoever we please.  
The understanding sometimes busies itself, and considers those things, whereof it can but hardly reach to the knowledge: as the changes of the air, 
Of speculative & practive knowledge.  the revolutions ordinary of the heavens, & those are termed speculative. Sometimes it meditates on things that it can easily exercise, and then it is called practive.  

Of reason, & the wills conjunction therewith.  The word reason, is that which comprehends, and then the understanding conceiving things, conferreth and makes judgement of them, whereupon the will makes his conjunction. 
The definition of the will.  Then may the will be thus very well defined, it is a part or power of the understanding, which is called reason: working freely, after that the understanding hath tried, & judged the thing to be good or bad.  
If nature had continued in her first integrity, 
The hurt of natures lack of her first condition.  we should never have willed, but what of itself had been good & honest: but the order of nature being perturbed, makes such an alteration, that there is a discord among the powers, & that the understanding is sometimes deceived in judging of things. And albeit it can easily discern the hurtfulness of things, yet many impediments do happen to cross it: 
The impediments or hindrances of our understanding.  as self conceit, or overgreat weening in our own selves, envy, and other such like harms, which draws us to commit enormous crimes, and to trouble (sometimes) the quiet estate of the public weal.  

How Gods image becometh misshaped in us.  Thus becomes the image of GGD deformed in us, & keeps not the true Idea of his first excellence. Wherefore it behoveth us, 
What we ought to desire of God, in reparation of our wants & defects.  earnestly to desire (with S. Paul) that GOD would make perfect his image in us, & that by understanding & knowing aright the cause & author of all things, we may attain to more noble & purer actions, as well in our understanding, as in our will. Likewise, that our memory may evermore retain good and holy cogitations of god, and of commendable actions, whereby religion is preserved & increased: that he would purify our affections, & in stead of such as are evil and corrupt, excite (by his holy spirit working in his Word) honest and virtuous motions in our hearts. Moreover, to work so graciously in us, that the inferior powers may be obedient to the superior, being evermore guided, by the sacred direction in his word contained: to the end, that by this accord and consonance of virtues in our soul, the honour of God may be exalted and reverenced in us, and public tranquillity kept and maintained, until it shall please him to receive us, and give us eternal rest in his high & happy dwellings.  

Of the immortality of the soul.  
NOW, as concerning the immortality of the soul, some do dispute in this sort, by arguments taken and derived from nature. 
Natural arguments, concerning the soul's immortality.  It is impossible (say they) that all the honest and well disposed people, which are borne and brought up in this world, should evermore be vexed or troubled with miseries. Yet is it evident, 
1. Of the afflictions of good people in this life.  that the greater part of good people, are most of all, and oftenest afflicted grievously, yea, many times slain by the wicked, seditious and Tyrants. It is then necessary to think and say, that GOD hath reserved some port or haven of safety for them, where (after all troubles) they may arrive to perpetual rest.  

2. Of pains reserved for the wicked, notwithstanding their felicity in this life.  Some likewise dispute on the contrary part, of the pains reserved for the wicked, for, naturally we judge and say, that evil deeds do justly deserve punishment. Yet oftentimes we see, that they which are oppressors of others, both in body and goods, are nevertheless happy in their worldly enterprises: why then it is most certain, that a place is also afterward reserved for them, and pains likewise, wherewith they are to be punished.  
First, 
Plato's reason concerning the soul.  Plato giveth this reason: those things that be not of elementary nature, are not subject at all to corruption nor death: The soul consists no way of the elements, it is then clear, that she is not mortal, nor any way corruptible.  
That the soul is no way consisting or made of any part of the elements, 
The soul no way consisteth of the elements.  is apparent and manifest by this reason. It is impossible, that nature being corruptible, should comprehend and conceive things universal and incorruptible: as to conceive and apprehend God, with the universality of things: the numbers, the differences of things honest and dishonest: 
What nature can, notwithstanding her corruption.  yet naturally, and even without teaching, men do apprehend these things.  
It is then to be judged, that the seats of these apprehensions, are not natures elementaries, but much more excellent than corruptible things, & likewise that they are perpetual: see here what natural reasons are yielded, for the immortality of the soul.  
But we, 
Of God's great love and kindness to us, far beyond others.  whom God hath so much loved, and endued with so especial a favour, as to make the beams of the glory of his Gospel shine upon our understanding, taking & receiving the testimonies of true examples, and sayings of the Prophets, which we know to be divinely bestowed on them, & confirmed by the words and works of our Lord jesus Christ: assuredly, me thinks it is very marvelous, seeing that this epithet of immortality is so apparent, & confirmed in us by many sayings and examples, 
men's careless regard of the soul's immortality.  why men do not better prepare themselves, to understand this judgement aright, and that they have no greater fear or horror of the pains eternal.  
It remaineth therefore, that men of good and virtuous disposition, aught to rest assured, by the examples of Enoch, Elias, & our Saviour jesus Christ, living already in life perpetual.  
And if we will take notice from the very first age of the world, 
God's instruction of the soul's immortality, from the original of the world.  we shall find, that God declared, how he would one day hold his judgement, to punish the wicked, and reward the good, according to their several works, as when he said to Cain: If thou hast well done, 
Gene. 4.7.  thou shalt find it, and receive like recompense: but if thou hast done evil, thy sin shall be hidden, until such time as it shall be declared and discovered. 
The reason of wicked men's neglect of the soul's immortality.  This deferring & dilatation of punishment, makes the wicked more bold & forward in their sinning, and begetteth likewise contempt of God: but albeit we see not such transgressions punished in this world, let us not therefore think, that they shall so escape without correction.  

God's delay of punishment aggravates the chastisement.  For, as the wise man of Greece said: GOD deferreth his chastisement, but he recompenseth that delaying with greater measure of pains. And let us likewise remember his own holy words, to wit, that sin shallbe discovered, 
Gone, 4, 7,  which let us not think to be spoken in vain, or that the words are of no effect: for, although we behold not here the pitiful end of tyrants, or others that depart this life unpunished, let us yet remain assured, that the measure of their scourging will be the greater afterward.  
Enoch, who in his living body was rapt up, 
An especial proof of the life eternal.  and translated from this world, gives us thereby to understand, that after this life, there remaineth a better: then is it not to be doubted, but that Enoch, Elias, and those other holy persons, taught and instructed others in the happiness of this life perpetual, and that it also remained after this present estate.  
Likewise in the Epistle of the Apostle S. Jude, there is a part of the sermon of Enoch, which speaketh in this manner: 
jude. 1, 14.  Behold, the Lord shall come with infinite company of Saints, only to do justice, to rebuke and punish all those that have done evil and ungodly deeds.  
And Helie & Eliseus, who did raise up, & make to live again some that were dead: and Elias, who was taken up in the presence of his friends, & carried to heaven in his entire body, both in a whirlwind & a flame of fire.  
Many other examples, 
Infinite examples to confirm the immortality of the soul.  and namely the most evident example of our Saviour, who rose again, and to him excited the company of the prophets & holy Fathers, to live with him perpetually, & to enjoy the fruition of the company of God.  
By divine Scripture than it is most clear, 
That our souls are spirits, not to be overcome by death.  that our souls are spirits, which are not to be extinct in death like the body: but do remain separated afterward, & live perpetually.  
God said, that we need not to fear such as kill the body, 
Math, 10.28  and afterward can do nothing else. He said likewise to the converted thief: 
Luke. 23, 43  This day thou shalt be with me in Paradise.  
If the soul could be extinct and dissipated like smoke in death, 
That the soul is to live with Christ after death.  it would not then follow, that she should converse and live afterward with jesus Christ: it is then a spirit, which continueth after death, and in regard it is a spirit, it cannot be idle.  
As concerning the word Paradise, 
Of Paradise, and what it signifieth.  it signifieth the place of happy and eternal life: there where joy, wisdom and justice are in all abundance.  
It is necessary to note the sermon of the good thief, 
The good thieves sermon on the Cross.  which he made hanging aloft on the Cross, even when he was at the instant of death, and when all the Apostles were astonied, and had left off their office of preaching, & did forget the mercies of God.  
Undoubtedly, this spectacle was not without great signification, for, there was to be seen two thieves hanging with the blessed Son of God, which signified, that the world was condemned to death for most grievous offences And seeing it should be so, that the Son of God, was to appease his Father's displeasure, 
One part of the world refused the benefit of Christ's death, figured in the bad thief.  and by his death only: that yet one part of the world would still contemn this benefit, & despise the kindness of this Saviour, as may be discerned in the bad thief, having no hope at all of salvation, and in whose person is figured forth to us, the wicked, seditious, and tyrants, enemies against the Gospel of GOD, who ought assuredly to know, that their condemnation is already done, for their wilful contemning the mercies of God.  
But the other part of the world, 
The condemnation of the wicked, and assurance of the elects salvation, in jesus Christ.  which are such as (with reverence) acknowledge and receive this blessing of God, knowing & confessing (with the good thief) that they have deserved nothing but condemnation & death: yet trusting only in God, do invoke his mercy and propitiation, acknowledging also, that they are delivered from sin & death, only by the blessed & innocent death of their Redeemer.  
The good thief, who desired his deliverance of God, acknowledged him therein, and albeit he saw him there to die with him; yet he held it for most certain & assured, that this was he who could give him eternal life: wherefore he heard the sweet answer of GOD, who promised him, that that very day, he should be with him in the place of rest, life, and joy perpetual. By this voice he understood, that his sins were forgiven him, and that life eternal was (in mercy) bestowed upon him.  
Then, though he was hanged, broken, & half dead, yet (for all that) he did honour & gave reverence to the Son of God: 
When the whole church was silent, & the Apostles dumb, yet the good thief preached the glory of God, in his son Christ jesus.  even then when the whole Church was silent, and when the Apostles were amazed and dispersed, yet he confidently said▪ that he who was there hanged, and ready to die, should (nevertheless) reign and give eternal life to men: he called on him, as the only master & author of life: Nay more, he defended the glory of GOD against the other evil speaker.  
This spectacle than admonisheth us of many things, and all good minds do acknowledge, their transgressions to be fixed to his cross: for we are all (by our sins) subject to death and calamities of all sorts, and can no way be delivered but by the Son of God only. It remains then, that we call on him▪, that we declare to others these great blessings, 
How much we stand bound to defend the glory of God, against all Atheists & misbelievers.  & that we maintain his honour & glory, against all miscreants and evil speakers: whatsoever afflictions, torments or deaths we endure in the cause, to the end, that he may give to every one of us, that which he did to the happy converted thief, saying: This day thou shalt be with me in Paradise.  
Seeing then so great a matter is contained in this speech and conference, of our Saviour Christ with the good thief, let us confirm and fix in our hearts, this saying and most powerful sentence: which manifestly declareth, 
The soul is a living spirit, after the body's death, and consisteth no way of the body's temper.  that the soul is a separable spirit, living after it hath left the body, according as Christ himself said, that the spirit of the converted thief, should converse and be with him in Paradise.  
Assuredly, it could not converse nor live after death, if it were only of the body's temper, or if it were some smoke, neither could it likewise be in Paradise, but would be dispersed abroad in the air.  
In Saint Mathewe, 
Math, 17, 3.  Moses spoke and conferred with our Saviour in the Mountain, although it be plainly written in the Book of the repetition of the law, commonly called Deuteronomie, that Moses was dead and buried: our Saviour then spoke with the separated soul of him. Saint Paul said, 
Philip, 1, 23,  that he desired to be delivered from his body, and to be with jesus Christ.  
And to the Corinthians he said: 
2. Cor, 5, 6,  While we remain in this body, we are far off from our Lord. But we have this confidence, that after we shall have finished this long voyage, we shall then abide with him.  
And S. Peter saith, that the Spirit of our Lord, while his body was in the Tomb, preached unto the spirits of them that were in prison: 
1, Pet, 3, 19,  which then assureth us, that our souls are separable spirits. In Saint Luke, the history is recited of the wicked rich man that was in hell torments, & the poor beggar, 
Luke. 16, 19  whose spirit was in Abraham's bosom.  
In another place, GOD saith, that he is the God of Abraham, 
Math, 22, 32  and the God of Isaac, and the God of jacob: and that he is not the God of the dead, but of the living. Let us then end with this conclusion, that Abraham, Isaac & jacob are living.   
FINIS.   
Socr. 
Tell me, which dost thou judge to be works of Fortune, or of reason and deliberation? as much to say, as those works that have no certain end, neither are known wherefore they be made? and what thinkest thou of such, as manifestly do appear, that they are made for the benefit of men?  Aristo. 
Doubtless, those which are made for the profit of men, are questionless works made by reason & deliberation.  Socr. 
Doth it not then appear to thee, that he that from the beginning made men, and gave them sense, whereby they should have knowledge of every thing, did it not for their benefit? as eyes to behold things visible: ears to hear sounds: & so likewise of things that are apprehended by sent, whereof no profit would be had except we had nostrils: nor knew we how to perceive or distinguish which taste is sweet, & which is sour or sharp, except we had a tongue and palate to taste them? Moreover, doth it not likewise seem to thee, to be a work of God's high providence, to enclose (within lids) the weak and feeble eyes, which when need requires to see, do open, & close again when desire of sleep urgeth?  
And to the end no angry winds may be offensive to them, he hath placed the brows over the eyes, as also to defend them from the sweat, descending down the head, yet kept thereby out of the eyes. As in like manner the ears, that receive all sounds, and yet are never full: the teeth also in order made and placed, that those before do cut the meat, and those behind chew & prepare it for the passage: so may we say of the mouth, whereby the food hath convoy to the stomach, being seated under the eyes and nostrils: but the conduit of offensive superfluities, is placed behind, and far from the several seats of the senses, lest it should be any way hurtful unto them.  
These things which thou discernest to be made by so great a providence, whether dost thou attribute them to Fortune, or to counsel and deliberation?  Aristo. 
Assuredly, these things seem to me, to be the workmanship of a most wise Creator.  Socr. 
And the natural great desire we have to beget a continuation of lineage, as also of mothers to nourish their young children, & when they become great, a care for their living, and then the mighty fear they have of their death.  Ari. 
In sooth, all these things are the works of him, who had a will, that by counsel, reason, and deliberation, his creatures should be made living, having both sense and moving.  Socra. 
Doth it appear to thee that thou hast any discretion, whereby thou makest apprehension or judgement of these things?  
Thou hast in thee a little portion of this earth, which thou seest to be so great, & a small quantity of humour, which is of so large abundance in the world: now, considering either of these things to be so great, & yet thou hast of either some small portion, and altogether being so assembled in thy body, as thou couldst have no understanding at all, except they were in this sort ordered: These things (I say) being so great, and in multitude infinite, how dost thou imagine, but that they should be well ordained?  Arist. 
I can no way perceive their ordenation, as I behold the order of other workmen's labours.  Socr. 
Why even so thou canst no way behold thy soul, which directs and governs (at her pleasure,) all thy whole body: yea, and in such sort, as thou mightest else say, thou dost all things without counsel; reason, or deliberation, but that only raiseth regard of fear and trembling.  Arist. 
I would be loath to neglect the Gods, but do hold and esteem them so great, as we should have nothing else to do, but to be reverent only toward them.  Socra. 
The greater than thou esteemest them to be, the more thou oughtest to honour them.  Arist. 
If I wist that they had any care of men, I would adore them, and never neglect them.  Socra. 
Why how canst thou think, but that they have care and regard of us, seeing man is made only (above and beyond all other creatures) to go upright? to foresee many things intended to him, and to govern all other creatures under him? having eyes, ears, and a mouth bestowed upon him?  
And though to some he have given but feet, as to Serpents: yet to man he hath given hands, to guard himself from many outrages, wherein we are more happy than other creatures.  
And albeit other beasts have tongues, yet to man only it is given, to turn his tongue from one side of his mouth to the other, thereby to form an intelligible voice, to dispose and make known his thoughts to others.  
Now not only is this care taken of our bodies, but much more of our inward spirits. For where or when did any other creature ever think or consider, that God was the Creator of the very best and greatest things? Or what kind else, (only man excepted) did ever, or can give honour to God? or keep himself from cold, heat, famine, thirst, & other inconveniences? Or shun diversity of diseases? Or by exercise gather strength, ability, and learning? or retain longer and more faithfully whatsoever is to be understood?  
Seems it not then to thee, that man only is (as a God) amongst all other creatures? more excellent, and outgoing them both in body and mind?  
Undoubtedly, if man had had the body of an Ox, he could not have done what soever he would▪ & such as have hands (without any other part of inward spirit) have somewhat to be reckoned of much more, than they that have no hands at all.  
But thou that hast hands and understanding, canst thou think that God hath not care and respect of thee? Dost thou not think, that the most ancient and wisest Cities, are those that most diligently & carefully do honour the Gods?  
Learn, learn my friend, that thy soul governs thy body: likewise, that the good spirit which containeth all things, directeth all things at his good pleasure.  
Thinkest thou that thine own eye can see many things far off, & that God's eye doth not discern them altogether? Or that thy mind may conceit at one instant, what is done in Athens, Sicily, Egypt, or elsewhere, and the Divine Spirit or mind, doth not know all things directly together? Yes, hold and believe it for most certain: that God sees, hears, regards, and hath care of thee, me, & all things else whatsoever together.  
FINIS.   

A Directory, for the Readers more easy and speedy apprehension, of the special matters handled in this Treatise.  

WHat benefit a man gains by the knowledge of himself. page, 2.  
What the Soul is. page 3,  
Of the virtues and powers in the soul. page 4,  
Of nourishment, and the manner of the body's nourishment. page 5, 6.  
Of Choler, melancholy, & phlegm. page▪ 8,  
Of the blood, and how it is received, page 9,  
Of three kinds of digestion, to perfect nourishment. page, 11,  
That the inconvenience of the first digestion, is not holpen by the other. page 14,  
Some men's opinion concerning the Soul. 16  
The hurt of intemperancy. page 17,  
Six things not naturally in us. page 18,  
The benefit of labour to the body. page 19  
The hurt of immoderate exercise to the body. 21  
Of sleep, how it benefits the body, and helps the powers of the soul. page, 22, 24,  
How heat & blood do work for the heart. 24.  
Of dreams in sleep, their kinds, causes & examples. page 31, 32, 33, 34, etc.  
Of the increase of nourishment, & when nature receiveth most substance to herself. 38, 39  
How natural heat groweth or decayeth in us, 41▪  
Of death natural, and unnatural. page 43  
Of generation, & how the fruit is form, 44,  
Of the offices, veins, and arteries of the membrane. page 46, 47,  
How the navel is made, and in what time. 48,  
Of the places for the liver, heart and brain, 50  
How the liver is form, and what it is. 50  
How the bowels are fastened to the back, 51  
How Diaphragma is form. page 52  
Of the back bones, and forming of the heart, 53  
Of the heart's nourishment. page 54  
That the heart is the beginner of vital heat, 55  
How the lungs and lights are form, and consequently the body's height. page 57  
Of the forming of the brain, and skull of the head. page 57, 58,  
Of the marrow in the chine bone of the back, page 60  
How the fruit is nourished in the womb, and the blood's division into 3. parts. 60, 61, 62,  
How the power Vegetative nourisheth the body, and maintaineth kind. page 64  
how the order of the several powers supply their offices, page 68  
Of the sensitive power, being the souls second power. page, 71  
Of the five exterior senses, and first how sight is wrought in us. page, 72  
Of the inward organs of sight, and what use they serve us to. page 74  
How sight hath his seat, and what spirits give life to the eye. page, 77  
The manner how colours are truly discerned, 80,  
The true capacity of the eye in sight, and benefits of that sense. page 81,  
Of hearing and his organ, page 82  
What sound or noise is, & of the means of apprehending it, page 83, 84  
How our speech or voice is form. 86  
Of smelling, & by what organ it is apprehended. page 89  
What odour, sent▪ or smell is, 90,  
Of tasting, and his organ, & how the tongue tastes with his means, use and object. 94, 95  
Of the several kinds of savour; what savours best please the taste: what most urgeth appetite: and of things without savour. page 96, 97, 98, 99, etc.  
Of Touching & his organ, & benefit. 107, 108  
Of the inward sense, his seat, and necessary use. page 108, 109  
Of the five inward senses, their organs what they are, & how they help each other, 110, etc.  
Of the brain in his diversity of kinds. 118  
Of two kinds of appetence in the senses. 119  
Of the four principal affections, and their opposites: both helping and hurting. 122. etc.  
The organ of the appetente power, and what it is. page 133  
Of the commandments in both the Tables. page, 136, 137, 138, etc.  
Of the contrariety & difference amongst men. page 41,  
Of two kinds of government: compulsion & obedience. page 143, 144,  
That the will is the commander of the affections. page 146  
The reason of laws, division of possessions, & justice in our dealings. 149, 150, 151  
How the law agrees with nature, and in what manner. page 153, 154  
Of two kinds of moving in the heart: and the efficient causes thereof, 155, 156, 157  
Of the powers of nature, answerable to the heart's affections, and their difference. page 158,  
Of the heart, with his helps and hurts. 159, 160.  
Of the soul's society with the body, answerable to the humours. page, 162,  
Of the proper causes of our affections, & whence they take original. page 163  
That nature's corruption is the cause of our evil affections. page, 167  
Of the divine affections in our Saviour, page, 168, 169, 170,  
The contrariety of affections in Christians and Infidels. page 170, 171  
Of Concupiscence, and how it may be understood. page 173, 174, 175.  
Of the contrary movings of the heart & wil 176.  
How to come to the true knowledge of ourselves. page 178.  
Of the motive power, carrying the body from place to place. page, 180  
That the soul is the cause of the bodies moving. eodem  
Two kinds of moving, and the power of either of them. eodem  
Of a commixed power, partly natural, & partly voluntary. page 181  
Of the intellectual power. page 182  
How action becomes appropriate to intellection, and differs from the power sensitive. 183  
Of the object of intellection: his offices & organs. page 184  
Of the two understandings, active and passive. page 186  
The action and habitude, guide the understanding. page 187  
Of the speculative & practive knowledge. 188  
Of Reason, & the wills conjunction therewith. page eodem,  
Of the wills definition. eodem.  
Of the hurt of natures lack of her primitive condition. page 189  
Of the impediment and hindrances in our understanding. 190.  
How Gods image becometh deformed in us, and what we ought to desire of him in repairing of our wants & defects▪ 190, 191, 192,  
Of the soul's immortality, and natural reasons therefore alleged. page 193, 194  
That the soul consisteth no way of the elements. page 195  
What nature can do, notwithstanding her corruption. page, 196  
Of men's careless regard of their soul's immortality. page 198,  
How God instructed the soul's immortality from the world's beginning. page 199  
That our souls are spirits, not to be overcome by death. page 203.  
That the soul is to live with Christ after death. page 204  
Of Paradise, and what it signifieth. page 205  
Of the good thieves sermon on the Cross. page, eodem  
One part of the world refused the benefit of Christ's death. page 206,  
The condemnation of the wicked, & assurance of the elects salvation. page 207,  
That the good thief preached God's glory, when the whole Church was silent, and the Apostles stood dumb. 209  
That the soul is a living spirit after the body's death, and no way consisteth of the bodies temper. page 212.   
FINIS.