The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

THE FIRST DAIES WORKE of the second part of the French Academy. (Book 1)

Of the creation of the first man, and of the matter whereof the body of man is made. CHAP. I.

ASER. God onely hath his beeing of himselfe, therefore hee is eternall, without beginning and without end. But because he would not bee a∣lone, he created the creatures, and by their creation gaue beeing to that which was nothing before. Therefore all natures tooke their beeing and essence, and doe hold it of that first euerlasting essence. Thus also he answered to Moses, who asked of him what his name was: I will be that I will be: or, I am that I am. Moreouer he said, Thus shalt thou say to the chil∣dren of Israel: I am hath sent mee vnto you. We see here what name hee gi∣ueth * 1.1 himselfe, whereby hee sheweth that hee onely is, and hath an immutable essence and exi∣stence, which onely, to speake properly, a man may call a Beeing. Wherefore seeing God is the first essence, and that onely that hath beeing of it selfe, and from which all others proceede, as riuers from their spring and fountaine, wee shall easily come vnto the Eternitie of God, if wee know how to ascend thither by the degrees of the essences of all those creatures, which descen∣ded from his eternall and vnchangeable essence, by reason whereof hee is called Iehouah by the Hebrewes.

If then wee consider our selues, euery one of vs shall know that hee had a beginning, that hee made not himselfe, neither came hee into the world but by the helpe of a∣nother. This consideration will leade euery one to his father and mother that begat him: and being come so farre, hee will passe on and ascend step by step to his ancestors, making the like iudgement of all his predecessors as of himselfe. For he will by and by thinke, that they came in∣to the world after the same manner that hee did, and not otherwise, and that they were not the * 1.2 first men. Thus if a man ascend vp still from father to father, he must needes in the end come to some one father, that was the first father of all, of whom all others tooke their beginning, as hee that was the stocke of all mankinde. This first father must either haue his being of one, or be eter∣nall, or come of some eternall matter like to God, or be God himselfe. Which because hee could not be, he must needs haue some beginning, and bee borne after another fashion then they were that descended of him. Now what father can we say he had but the Creator of the whole world? Being come to his first beginning we can mount no higher, but must stay there, and conclude, that this first builder of nature was without beginning, that he is infinite and eternall, otherwise we shall neuer find place to stay at. Thus we see how the creature leadeth vs from essence to es∣sence, proceeding from one to another, vntill it come to the first essence which is infinite and e∣ternall, the spring and fountaine of all others, which we call God. But let vs speake of this creation of the first man.

After the almighty power of the Eternall had with nothing and of nothing made the onely matter of the world, and had seuered out of this Cha••s, the ayre, the fire, the earth and the water,

and enriched the whole with celestiall lights, herbes, planets, earthly, ayery, and watery li∣uing creatures, Let vs (saide he) make man in our owne image according to our likenes, and let them rule ouer the fish of the sea, and ouer the foule of the heauen, and ouer the beasts, and ouer all the earth, * 1.3 and ouer euery thing that creepeth, and moueth on the earth. Now we will note here in the 1. place three things wel worthy of consideration. First, that God did not barely command that man * 1.4 should be made and created, as he commanded for the other creatures, but he that speaketh as though some great king or prince should deliberate with his Counsell about the making of some great worke, declaring afterward himselfe why hee tooke this way in the creation of man onely, and not in the creation of the other creatures, likewise, when he saith, According to our owne image and likenesse, which is the second thing we haue to note. For by these wordes he plainely declareth, that he mindeth to make a worke, the like whereof was not before, & to draw out an image more agreeable to his nature and more worthy his maiesty, then hee had done before amongst all the workes of his hands. For although he had already adorned and replenished the whole heauens with goodly lights, yea all the elements and residue of the world with all sorts of creatures, ye•• there was not one creature vnder heauen which hee had made capable of vnderstanding and reason, to know and glorifie God the creatour of the whole world. And albeit the Angels being heauenly spirits had this vnderstanding and knowledge, yet he would haue man besides vpon earth, for whose sake chiefly he had created the world, to the end he might know and glorifie him together with his Angels. Therefore Moses addeth the the third thing which wee haue to consider in this deliberation of mans creation, therby the better to let vs know the excellency of this creature aboue the re••••, whē he declareth, that God would create him, that he might rule ouer the rest of the liuing crea∣tures, and over the whole earth, as if men should be his Lieutenanant, and as it were a little terrene god, vnder the great and soueraigne God that created him. But some man may aske with whom God maketh this deliberation? For he speaketh, as though he would haue some helpers and companions in the making of this so excellent a work. The prophet Isaiah an∣swereth to this saying. Who was his counsellor? or hath giuen to him first, and he shall be recompenced? For he had no other counsaile or help but of himselfe, & of his heauenly & eternall wisdome, * 1.5 as it is testified by Salomon. Therefore we must not thinke that he had the Angels for coun∣sellors & helpers, either in the creation of man, or of any other creature whatsoeuer, as some haue presumed to imagine and to affirme. For that were to derogate too much from the na∣ture & maiesty of God, and to take from him the title of Almightie, which agreeth to him onely. For the creature cannot be a creator. And as there is but one only God, so there is but one creator of all things. For the worke of the creation can agree to none but to God onely. * 1.6 But Moses by this maner of speaking in the plurall number, meant to giue out some obscure knowledge of the trinity of persons that is in the vnitie of God, and that vnion which they haue together in the work of the creation, which is common to the Father, with the Son and the holy Ghost, as are all the other workes of God. For although there be distinction of per∣sons in one and the same diuine essence, yet there is no diuision betweene them nor separati∣on. And as they are vnited together in one and the same essence, so likewise they are in all their works. For the Father doth nothing but by the Sonne, and that in the vertue of the holy spirit. Therefore the prophet addeth immediatly. God created the man in his image: in the image * 1.7 of God created he him: he created them male and female. Wee see here that Moses doth not pro∣pound vnto vs three Gods or three creators, but one onely. And in that he doth twice repeat this, that God created man in his image, it is to let vs vnderstand, that this point ought wel to be well considered of, and weighed, as that wherin consisteth all the excellency of man, and the true difference that is betweene him, and the other liuing creatures, which are but brute beasts. We shal now where we ought to seeke this image of God in man, after wee haue heard the rest of the historie of his creation. For after Moses hath briefly and summarily spoken as * 1.8 we haue saide: he taketh the same matter againe into his hand, and intreateth thereof more specially. He saith then, That the Lord made man of the dust of the ground, & breathed in his face breath of life, & that the man was a liuing soule, Wherby he sheweth euidently, that God did not creat the body and soule of man both at one time as he had created the beasts, but the body first & then the soule, which he ioyned therwith, not only to giue life vnto it, as it is giuen to brute beasts by the soule which they haue, but also to make it capable of vnderstanding as we shal vnderstand more at large herafter. For we speak not now by what means or at what time the soule is ioined with the body in the cōmō & ordinary generatiō of men, but only of the mean & order which god obserued in the creatiō of the 1. mā, according to the rehearsal which

Moses maketh. Now touching the matter whereof he made him, because the chiefest & most apparant was taken from the earth, it is saide expresly, that he was made therof, and that he should returne thither, as we see it true, in the death of euery one. But this is most certain & graunted of all the great philosophers, yea euident to be seen, that mans body is compounded of the 4. elements, & of al their qualities, as also all the other bodies of creatures vnder heauen. And because the greatest part which remaineth of that which we see of man, is of the earth, ther∣fore * 1.9 it is saide, that he returneth to earth, although whatsoeuer is taken of the other elemēts in the composition of his body, doth likewise turn again into them. For the flesh of man a∣greeth aptly with the earth, his vital spirits with the aire & the fire, his humors with the wa∣ter. The sence of seeing agreeth with the fire: that of hearing with the aire: that of tasting with the element of water, the sence of touching with the earth, & that of smelling with the aire & fire, as we shal vnderstand more at large hereafter when we handle them. Yea there is no peece so small in the whole frame of man, wherin euery one of the elements doth not inter∣meddle his power and qualities, although one of them doth alwaies commaund aboue the rest. This is to bee seene in the blood, which is the first & chiefest of those 4. humuors in the body, and is properly of the nature of the aire. For the muddy dregs, which commonly thicken and settle in the bottom of it, are of the nature of the earth, & are called Melancholy, the pure blood that swimmeth in the midst doth represent vnto vs the aire: that humor that swimmeth in a round circle is watry fleame, and the skum that appeareth abone, is the cho∣ler, which is of the nature of the fire. If we consider the ordinary generation of men, the mat¦ter is humor: naturall heat is as it were the master builder, drynesse hardneth the body: and cold refreshings doe not onely moderate the heat that the moyst matter should bee consu∣med, but haue also their proper action to congeale and gather it together.

Now we must understand that of this first matter which contained all the elements, and which God made the mother of al things, and capable of al formes, euery body is compoun∣ded, * 1.10 and euery one returneth to the same againe, and of that taketh a new forme, so that the true matter of corporall things doth not turne into nothing, neither increaseth or decreaseth in any sort. So that euer since the eternal that can do al things made this whole great frame of nothing, no one thing is made of nothing, neither doth any thing vanish into nothing, but the change of euery thing that is bred or that dieth, is only in form. Now by this knowledge of the matter of the first mans body, we may easily vnderstād of what matter al mens bodies are made. For certaine it is, that of one only man al others haue had their beginning, being al his seed and offspring and multiplying daily according to his first vertue. The reason hereof is this, because this power is naturally ingraffed in euery thing to bring forth his like, and to continue it self in the same kind, being inabled thereunto through a quickning vertue infused into it by that diuine reason, which is the efficient and preseruing cause of al creatures. Now I doubt not but that Epicures and Atheists, and such like deriders of God and his word, with whom this age is pestred more then any age past, will account all this to be a very fable, that hath bin hitherto spoken of the creation of the first man. For they giue no more credit to the writings of Moses, and of all the Prophets and Apostles, then to an old wiues tale, or to the fables of do••ing dreamers. Neither wil they beleeue any more of God, of his prouidence and of his workes, then they are able to vnderstand, know, and comprehend by their naturall reason. They will say then, that they haue not seene the like works in nature, (which they * 1.11 put in stead of God:) and by the same reason they will account for lies whatsoeuer the word of God teacheth vs concerning the creation of this great visible world, and of all things con∣tayned therin, as also that which we shall heare an on touching the creation of woman. And thus because they saw not when God created the world, and because he did set another order in nature after the creation thereof, then there was before he had created nature, ther∣fore according to their goodly philosophie, there shall be neither God nor creator, nor diffe¦rence betwixt the works of the creation, in which nature it selfe w•••• created, and those that followed after God had disposed the order of nature created by him What then shall wee say of man, & of al the world. Shall he be without a creator, and eternal, or made of some mat∣ter that was eternal with God, or shal he be God himselfe? For either hee was created, or hee was not created. If he were not created, then is he eternal, as euen Aristotle saith, following the discourse of human reason, which notwithstanding blinded him in this matter of creati∣on, * 1.12 wherin he is not only contrary to the word, but also to his master Plato & to the best and most excellent amongst the Philosophers. But if the world was created, it must needs be that it had some beginning, and that the first man (as likewise euery other creature) was begotten

after another manner then the vse is at this present. But what would these sharpe wits, or ra∣ther dull beasts say, if they had not seene by experience the worke of God (which they cal the worke of nature onely) in the generation of men? For of what are they daily begotten and conceuie but of a superfluitie, and as it were of an excrement of mans body, as hereafter wee shall vnderstand more at large? Is this farre more easie to digest in humane reason then the first creation of man? If these skorners had neuer seen such a thing and if they were not con∣uicted hereof by daily experience, they would giue as little credit to those that should tell thē of it, as they do to the spirit of God speaking of his works by the mouth of his prophets. As for those that set nature in the place of God, what greater brutishnes can proceede from * 1.13 them? For doth not the very name of nature declare sufficiently, that nature is a thing made and created, and so consequently, hath her creation & her birth of God, as al other creatures haue? But God punisheth these poore ignorant fellowes with the like iudgement that hee doth many other skilfull and great Philosophers, whom he oftentimes giueth ouer into are probate sence, because through their pride and ingratitude they abuse the knowledge of na∣turall things which God giueth them: & so that science which should lead them to a greater knowledge of God, maketh them more beastlike then any other, through their owne fault. For it cannot be otherwise but that euery one, considering the nature & composition euen of one onely member of mans body, must of necessity acknowledge and confesse, that some Woorke master made it, and that this Worke master is of no bodily or humane nature, but of a spirituall and diuine beeing, that he hath not onely vnderstanding and knowledge of all things, but also that he is vnderstanding it selfe: that he knoweth, loueth, and is the author of all order, and that his wisedome and vertue is so infinite, that it surmounteth all mens vn∣derstandings. Hereupon it followeth, that he is worthy to be esteemed for God, and to bee worshipped of all men. There are others that aske, why man was not created an infinite spa••e of time before he beganne to bee by the testimony of the holy Scripture, which teacheth vs, that it is not yet fully 6000. yeares since his creation, as though hee had beene created very late. But if the shortnesse of time offendeth them, because they thinke that there are so fewe yeares, since wee reade in holy Scripture, that man was created, let them consider that nothing lasteth long if it haue any ende, and that the whole space of ages past, if it bee compared with eternitie that is endlesse, is not onely to bee thought little, but none at all. Therefore that question which now they aske after 5000. yeares they might with the same curiositie demaund after sixe hundred thousand yeres, if the world had endured so long They also that were before vs when man was but newly created, might haue mooued this question: yea the first man might haue enquired also assoone as hee was made, why hee was not made before. And so this controuersie about the beginning of mans beeing, had ne∣uer at any time heretofore any other reasons then it hath now, neither shall haue hereafter. Let vs know then that God beeing eternall and without beginning began time, and in time made man whom he had neuer made before, beeing ledde thereunto not by any newe and sodaine motion, but by an immutable and eternall counsaile. For no newe thing can befall him, neither is there any thing in him that is mutable: but according to the height and depth of his riches he hath multiplied the children of men. And let them thinke, imagine and dispute what they list, yet all thinges haue had their beginning according to the good prouidence of God, which no man in the worlde can sufficiently comprehend. O great mystery, that God hath alwayes beene, and that it pleased him sometime past to make man first, who was neuer made before, and yet not to change his purpose and will. Thus you see howe wee must steppe by steppe ascende by the workes of God vnto himselfe, as wee haue already touched in the beginning of our speech, and as wee can doe * 1.14 it well ynough in mens works. For when I beholde a worke, it by and by putteth me in mind of the instruments wherewith it was made, and the instruments, of him that made them, and of him that set them a worke. Then the Worke master putteth mee in minde of him that made him such a one, namely, both of his master that taught him, and also of his parents that begat him. Thus climingg vp still from one to one, and from degree to degree, I must needs in the end conclude, that there is one chiefe Work master, of whom al others are descended by their order & degree. And there I must stay: as in like manner proceeding from one essence to another, I may come to the contemplation of that infinit & eternal es∣ence, which is the spring & first cause of euery nature, namly, vnto God, who hath giuen to that matter wherof he made althings a forme meet & conuenient for that worke which hee would make of it. This is that which I think we ought to cōceiue touching the creatiō of the

matter of mans body. Now before we consider the disposition thereof I thinke we ought to intreat of the creation of woman, who is one selfe same flesh, differing onely in sexe, and ap∣pointed of God to bee a necessary helpe for the originall and preseruation of mankinde: which I desire to heare you discourse of, AMANA.

Of the creation of Woman. Chap. 2.

AMANA. No marueile, if the eye of mans soule be often dimmed, yea looseth al light in the diligent consideration of the wonderfull works of Gods prouidence. For as the eye of the body although cleare of itselfe, cannot behold colours, figures, and other visible things, except it be illuminated with light from heauen, or from some other lightsome¦body: so albeit our vnderstanding of it owne nature be very cleare sighted, as beeing a beame of the diuine brightnes, yet by reason of the bond that conioyneth it to the body, wherein it is ouerwhelmed with the darknes of the matter, it can in no wise attain to the glittering con∣ceptions of eternall wisedome, vnles it alwaies haue God that great and euerlasting Sun, and his heauenly light to illuminate it, & to guid it to the faithfull contemplation of the workes of his almighty hand. This hath bin the cause why so many great wittes discoursing philoso∣phically of the originall and beginning of things, and looking on euery side, yea doubting and fearing many things, which they found contrary to humane reason, haue bin caried hi∣ther & thither with diuers opinions, like to a vessel tossed in a deep sea, but could neuer come neere to the knowledge of the truth. But if we follow the bright star of truth fixed in the hea¦uenly book of life, as we haue learned therein the creation of man, so we may as easily bee in∣structed in the creation of the woman, to the confusion of the wisemen of the world, and of al Epicures and Atheists. The holy Scriptures teach as that after God hath created man & pla∣ced him in the garden of Eden, to dresse it, and keep it, and had forbidden him to eate of the tree of the knowledge of good and euill, which was a signe and token of the homage, obedi∣ence, and subiection he did ow to God his creator & Lord, and of that blessed life appointed for him as a recompence and crowne of this obedience. It is not good (then said he) that man should be himself alone, I will make him an help meet for him. And to shew the better how this helpe * 1.15 was, not only meete, but also necessary for man, Moses saith, that God hath already brought all the beasts before Adam, that he might name them according to their natures and kindes, * 1.16 which he performed. Whereby we may iudge what great knowledge of naturall things was in Adam before hee sinned. For otherwise hee could not haue giuen to all liuing creatures names agreeable to their nature, and if he had not named them as hee should, hee had brought in great confusion in nature. Afterward Moses addeth that amongst all those liuing creatures he found no helpe meete for Adam, yea the Lord hath spoken of him before, as if hee had beene alone in the world. For although all the beasts, and all the residue of the crea∣tures were giuen to man to assist him, so that beeing in the estate of innocency wherein hee was then, hee might receiue all seruice and ready obedience from all the creatures, neuerthelesse hee had not as yet any helpe of his kinde. For hee could not haue that fa∣miliaritie and conuersation with the beasts, nor reciue such helpe from them, as he could from creatures of his owne kinde. Therefore when the Lorde saide, that it was not good for man to bee alone, hee declared plainely, that hee did not create him to liue alone and solitary in the world, but with company, and that his will was, that there should be men vpon earth, who should liue in society & fellowship together. Now seeing that man was created for this end he could not liue in company with others of his kinde without ge∣neration and multiplication thereof, which could not be except he were ioyned to a wife, see∣ing it pleased GOD to appoint it so. Wherefore as hee created the other liuing and sensible creatures of two sexes in one kinde, namely, some males and others females, that they might * 1.17 increase and multiply by generation, so likewise dealt he with mankind. But as hee tooke an¦other course in the creation of man, then he did in that of beasts, so also dealt hee in the crea∣tion of the woman, whom he purposed to giue vnto man for a companion. For hee created not man and woman both together, but man first, and then woman afterward, as we wil de∣clare by and by. Now, because there is no coniuction or communion in any humane socie∣ty, wherein that holy bond, which ought to knit all men together, and ioyne them one to a∣nother is better declared, then in that wherby man and wife are ioyned and vnited as it were in one selfe same body, and in one soule, therefore it pleased God not without cause to begin

this holy society by that coniunction, which is the bond and foundation of all the rest, and as it were the spring head and fountaine of all mankinde. Therefore it is written, that GOD minding to create woman and to giue her to man for an helper, caused an heauie sleepe to fall vpon Adam, (which name is as much to say as, Of earth) and when he slept hee tooke one of his ribbes, and closed vp the flesh in stead thereof. And the Lord God made a woman of the ribbe, which he had taken from man: then the man said, This now is bone of my bones, and flesh of my flesh, shee shall be called Mans, or Mannish, because shee was taken out of man. First wee see * 1.18 in this history, that God would not that the male and female should haue two beginnings, but onely one, and that they should bee as it were one stocke of mankinde, to the end that the coniunction thereof should be more straight, firme and inuiolable. For if it had beene otherwise, the diuersity of beginnings might haue giuen occasion either of contemning one another, or of enuie, dissention, and brawlings. Therefore God created in the person of Adam the fountaine of mankinde, and after framed Euah, (which is as much to say, as aliue, or li∣uing) to the end we might know, that the Woman was not created as a new creature of an o∣ther race or kinde, but was onely a portion and part of the nature of man. By this meanes A∣dam had in the woman as it were a glasse to behold and contemplate himselfe, as Euah also had the like in him, and as yet to this day euery husband hath the like in his wife, and euery wife in her husband. For the Woman was flesh of the flesh of man, bloud of his bloud, and bone of his bones, euen as it were his owne body, and a second-selfe. How then can the hus∣band despise and hate his wife, and not hate himselfe? For as Saint Paul witnesseth, No man euer yet hated his owne flesh. And what cause hath a Woman to bee loath to bee obedient to * 1.19 her husband, if shee consider that shee is taken out of him, and that in setting her selfe against him, shee striueth against her selfe, and doth her selfe great wrong and iniurie? Therefore as the ••ord hath declared what place he would haue the husband and wife to keepe, euery one in their degree, by that order which he hath obserued in creating the man first, and then the woman: so he hath done the like in that he created the woman neither of the mans head nor of his feete, but of his rib. Wherby as on the one side, he admonisheth the wife not to lif•• vp her selfe aboue her husband by taking authority ouer him, & so making her selfe his head: so on the other side he admonisheth the husband not to abuse his authority, by putting his wife vnder his feete, as if shee were a slaue, but to account of her as of his sister and compani∣on. We are therefore to consider the great wisedome and prouidence of God in this creati∣on of the Woman. But Atheists, and other contemners of the word of God, besides that goodly ground and foundation of their impiety, whereof we heard before, take farther occa∣sion to deride this historie of the creation of woman, because it is said, that shee was builded of a ribbe which God tooke from Adam. Truely the workes of God in the creation of things are not vsuall, because they are the first: but they which will not beleeue them, may as well giue no credit neither to the miracles that haue beene in times past, nor to those that are daily seene. For they were not to bee called by this name of miracles, if they were wrought by an ordinarie course of nature. They conclude then out of Moses speach, either that Adam had then one rib more then he should haue had, or else that he had one lesse then * 1.20 he should after the womans creation: so that what side soeuer you take they will finde a great absurdity. They that seeke for occasions in this sort to scoffe at the workes of God, that study and take delight to cauill at them, will alwaies finde absurdities enough in them according to their corrupt will & iudgement. For they will daily coine as many as they list to hinder them∣selues from the knowledge of God and of his workes, least they should bee constrained by them to glorifie him. But indeede what can they doe else but barke against God and his pro∣prouidence, and laugh at all that is taught vs by the holy spirit concerning the creation of all things contained in the world, seeing they are not capable of the knowledge and vnder∣standing of heauenly mysteries? But I demand of them, what strange matter they finde in this, if it were so that Adam was created with one rib more then men commonly haue, which God prepared in his creation for the womans creation: or otherwise, if he had one lesse after her creation, which is more likely? For it is said expresly, that Godfilled vp with flesh that place out of which he tooke the ribbe whereof hee framed Euah. So that Adam lost nothing, neither was * 1.21 he lesse perfect in respect of that. For God did very well recompence it two waies. First, because that which he put in steade thereof, did serue Adams turne as well if his ribbe had re∣mained still. Secondly, it turned to his great good, in that he had a whole woman for one of his ribs, yea such an helpe was giuen vnto him, that shee was as it were another halfe of his body to make him a perfect man. Besides al this, we haue further to note the significations of

those things which God meant to represent vnto vs, and to teach vs by that manner of pro∣ceeding, which hee obserued in creating the woman, of which I haue already spoken. But we haue also to marke herein a notable prophecy of Iesus Christ, and of his Church, and a liue∣ly * 1.22 image of her vnion, coniunction, and communication with him being her husband. For as the rib was taken from the mans side whilest he was a sleepe, that the woman might bee made: so in the death of Iesus Christ, signified by this sleepe, and whilest hee hung vpon the crosse, his side was pierced, out of which issued blood and water which resemble the Sacra¦ments that tend to the edification of the Church. And as Euah was taken from Adam accor∣ding to the flesh, who was the first stocke of mankinde, and then ioyned vnto him in mari∣age, that of twaine they might be one in one flesh: so the Church was taken from Iesus Christ according to the spirit, who is the true stock of mankind regenerated and reformed after the image of God, that she might be one mysticall body with Iesus Christ, who was giuen vnto her by God for her husband and head. For this cause we may say the same things of him & of his Church, which we spake before of the authority and soueraignty of the husband ouer his wife, and of the subiection of the wife towards her husband. For the Church was not first, but Iesus Christ who is eternal, very God and very man, neither was Iesus Christ taken from her, but she from him. Therefore that which Adam said of Euah, when God brought her vn∣to him, and when he had seene her after he awoke from sleepe, namely. This now is bone of my bones, and flesh of my flesh, Saint Paul applieth to Iesus Christ and to his Church, because shee is * 1.23 made bone of his bone, and flesh of his flesh, and partaker of the very nature of Iesus Christ by faith in him, and by that vnion, coniunction, and fellowship which shee hath with him, whereby she is conioyned vnto him as his spouse. Wherefore the faithfull haue good cause to reioyce, knowing that there is the like spirituall vnion, coniunction and communica∣on betweene Iesus Christ and them, as there is betweene the husband & the wife according to the flesh.

Now as we haue answered to the friuolous speeches which Atheists commonly make a∣bout the Creation of the Woman, so we will not passeouer with silence the opinion of natu¦rall * 1.24 Philosophers, who say, that the male is as it were a perfect man in comparison of the woman, and that shee is an imperfect man. For they doe teach, that nature tendeth alwaies to the greatest perfection that shee can attaine vnto: and because the male is more perfect thē the female, therefore that she alwayes endeauoureth to bring foorth males. But when she wan¦teth power and strength to doe that shee would, shee ingendreth females in steade of males. Whereupon it should follow, that the generation of the woman, as also that of the other fe∣males of all liuing creatures, is an infirmity, a defect, and an imperfection of nature. But I would gladly demaund of them, whether GOD made an imperfect worke or no, when hee created the first woman: and whether he did not create her as perfect in her kinde, & in that degree for which hee created her, as he did the man in his. Moreouer, seeing God is the crea∣tor of nature, it is certaine that he created it perfect in all things belonging vnto it, and that he hath made it subiect to certaine Lawes, vnder which it is alwaies guided by his prouidēce as well in the generation of females as of males, of the woman as of the man. And if some creatures excell others, yet that hindereth not why euery one should not be perfect in his or∣der and nature, hauing regard to their Creator, and to the end forthe which he created them We must not therefore alleadge any imperfection in the creation of the woman, more then in that of the man: seeing that if shee had beene created otherwise then she was, she should not haue beene so perfect in her nature, as she is, because she would not so fitly serue that turne for the which she was created, namely to helpe man, both in the generation & continuance of his kind, and also in beeing a succor vnto him in such things as belong to his nourishment and in the guiding and gouernment of them.

Besides, is it not saide as well of the woman as of the man, that shee was created in the i∣mage of GOD, as we haue already heard? For Moses, after hee had saide that God created man in his image, addeth immediatly, In the image (I say) of God created he him, he created them male and female. And, as man is the image and glorie of God, so the woman is the glory of the man: nei∣ther * 1.25 can the one be without the other. For as the woman is of the man, so the man is by the woman, but all things are of God. Therefore the word of Building, which the Prophet vseth in setting downe the creation of the woman, is duly to be considered in this matter. For when he saith that God built the woman of Adams rib, this word importeth more then if hee had simply sayde, that he made and formed the woman. For thereby he would haue vs know the perfe∣ction of man, and of mankinde in the creation of the woman, because without her his buil∣ding

could not be finished.

So that man as it were the first foundation, vpon whom the woman was builded, as like∣wise by generation of children proceeding from them both, this bulding is not onely pre∣serued and continued still, but also furthered and augmented. Vpon the like reason the word that signifieth a childe in the Hebrew tongue, is taken from a word that signifieth to build in the same language: as indeed childrē also are the true building of a house. But before we enter into any larger discourse of this matter to know the generation and multiplication of man∣kinde, I am of opinion that we shal doe wel to intreate first of the disposition of that matter, whereof we heard before his body was made, as also of the parts thereof. For generation re∣specteth chiefly the third kind of the naturall powers and faculties of man: whose vertue and properties we are not to consider of, before we haue beene instructed in all things that concerne the particular composition of mans body and of euery part thereof: to this ende, that wee might haue the true knowledge of that lodging which God hath giuen to man to dwell in vpon earth, and that step by step we might come to consider of the hoast or tenant of this tabernacle, namely, of the spirit and soule, which is truely man. Let vs then begin to take a view of the diuision of the chiefe parts of the body, and so handle first the simple or si∣milary parts, of which al the rest are compounded. This matter subiect I offer to thee ARAM for thy discourse.

Of the simple or similary parts of the body, namely the bones, liga∣ments, gristles, sinewes, pannicles, cordes or filaments, veines, arteries, and flesh. Chap. 3.

ARAM. If we take pleasure in beholding materiall frames builded with mens hands, especially if they be made by rare workemen, and such as excell in their, Arte, and in viewing attentiuely the goodly works that are in them, we ought to bee a great deale more delighted without al comparison, in looking vpon the stately edifices builded with the very hand of God, and vpon the exquisite and wonderful works wherewith he hath adorned & set them forth. Curiositie causeth many men to wander al their life time in landes and seas vnknowne, to feed their mindes with a vaine knowledge of the manners and customes of strangers: but very few will be found who haue a care to know themselues. Insomuch that being able to discourse of the situation of diuers regions, and of the beauty of those places & fortresses that are therein, yet they know not their owne house wherein they alwaies dwell, and much lesse themselues, namely their soules, which are the inhabitants. But if wee thinke it a shame for a man to be ignorant of those things that belong, or bring commoditie or plea∣sure to the life of man, the ignorance of our selues, which hurteth this life and the other wee looke for, is a great deale more shamefull and dishonest. Now a man may easily perceiue how commendable, excellent and profitable the knowledge of the nature of our bodies, and of euery part therof was iudged to be by men in ancient time, in that they had publike schools amongst thē, in which euery one might daily behold Anatomies: yea Anatomies were shew∣ed to euery one that would see them in the priuate houses of Philosophers and Phisitions. And for this cause Galen saith, that the Auncients would not write of this science. But after when this diligence of the first louers thereof began to be despised and reiected of the most part of men, it was necessary that some should write thereof for their good, as also for the be∣nefit of posteritie. Otherwise they would haue fallen within short space into a dangerous ig∣norance of their nature, and of the causes and remedies of such diseases as daily trouble them. But we must referre that knowledge, which in our discourses we seeke for out of this science, to another end. Neither do we vndertake to speake of that Art and Science that belongeth * 1.26 to Phisicions, as though we made profession thereof, but onely to shew the true vse of it, and how it may be referred to the honour of God, and to the knowledge of his wisedome and prouidence, as also to the end, that in beholding the wonderfull composition and disposition of the members of our body, we should remēber the creator therof, who seeth whatsoeuer ly∣eth most secret & hidden therin, & who is able to make as it pleaseth him an Anatomy both of body & soule and to send them both to euerlasting hell fire, when they will not acknow∣ledge him to be the efficient and finall causes of their beeing. Hauing regard therfore to this end, we wil consider of the parts of mans body according to the subiect propounded vnto vs.

The parts then of the body are diuided into two sorts or kinds: the first is, the simple or similary parts, the other the compound parts. The simple parts are of that nature, that euery portion of them, how great or little soeuer it be, retaineth alwaies the name that is giuen to * 1.27 the whole, whereof it is a part: and of these simple parts the other kinde is named, whereof we will intreat hereafter, because they are compounded parts, and obtaine the place of mem∣bers, whose parts are not called by the name of the whole member, but euery part hath his speciall name. For all the parts of the head are not called by the name of the head, and so it is in the other members of the body. But if a bone be broken into many peeces, euery peece is still called a bone: and the like may bee said of the other simple parts, which are nine in number, namely, the bone, the ligament, the gristle, the sinew, the pannicle, the cord or filament, the veine, the artery and the flesh. Our speech therefore must be of these. No man is ignorant, that the foundation of euery building is as much a part thereof or rather more (although it appeare not) then any other part how sumptuous soeuer it be. For the rest are laid and plan∣ted vpon the foundation, neither can they long continue in their beauty, vnlesse that bee good and firme. Wee may say the like of the bones of a mans body: (which are made of the seede in generation, when the thickest part of it is hardened by heate, as stones are baked in * 1.28 the earth by great heate.) For they are not onely like to foundations and pillers, which su∣staine the bodie and all the members thereof, but they are as it were pales and fences vnto it to containe all things that are within the building of the bodie, and to inuirone all the parts of it, as it were with walles and rampires. For this cause they are more earthly, drier, and col∣der then any other part of the body. And therefore the prouidence of God appeareth most wonderfull in this composition of the bones, seeing that of one selfe same peece of earth or clay hee maketh the bones so strong and hard in comparison of the ligaments, gristles, and other simple parts: so that in respect of these the other are for strength and hardnesse like to stones and mettals in comparison of the other part of the earth. Neither is the wisedome of * 1.29 God worthy of great admiration in this respect onely, but also because hee made not the bones all of one peece, nor yet of one fashion and forme. For minding to giue motion, not onely to man but also to all other liuing and sensible creatures, the bones were to bee diuided and distinguished into diuers peeces, to the ende they should not hinder this motion, which is so necessarie for those creatures: the manner whereof wee may see in men armed at all points. For the harnesse must be made of diuers pieces, according to the ioynts of the mem∣bers, * 1.30 that their moouing may haue no impediment. But because the bones being diuided and separated one from another, cannot be so conioyned or vnited together, that euery one should sustaine that charge which it hath to beare, therefore that they might serue more fitly for motion to the creatures, God hath framed them in such wise, that they haue their ioynts in so good proportion and so aptly interserted one within another, as that the whole combi∣nation and vniting of them altogether is maruailous exquisite and goodly to behold like to a worke made of many pieces, which all meete together in one body. For some of them are hollow like to a round box, that they may be conioyned with the other that are round in the ends, to the end they might be knit together more conueniently. To be short, they haue all their fashions proportionable one with another according to that manner of vniting, which is most meete and conuenient for them. Now because this coniunction of ioynts cannot keepe it selfe at that stay if it haue no other band, therfore hath God placed their certaine li∣gaments, * 1.31 or strings of the bones which are white parts, without blood, voide of sence, not ho∣low, proceeding from the bones, and differing from them in nature, although not so much as the gristles do. For the gristles (which serue also for a stay that is softer then the bones, to the end they should not rubbe together ouer hardly one within another) are more earthly, drier, * 1.32 and harder then the ligaments, and yet not so much as the bones: so that they are as it were of a middle substance and nature betweene the bones and the ligaments, which are also very earthly, drie, and hard, but lesse then the gristles and the bones, and more then the sinewes, which also in some sort draw neare to the nature of the ligaments. But they differ both in that they haue diuers originals, as also because the ligaments are altogether insensible, as the bones and gristles are, neither can they giue any motion or sence as the sinewes can, but serue onely for bands to tie the bones one to another, and to knit the other members vnto them. But the sinewes, which proceede either from the braine, or from the marrow of the * 1.33 backebone whose originall is from the braine, are of a tender, soft, and white substance, and of that nature that they haue all sence, which they impare to all the sinewy parts of the body. And of them also some giue both sence and motion together. Therefore their substance is

not so dry, nor so hard as that of the ligaments: neither yet is it so soft and tender as is the substance of the flesh, or of the kernels, or of the skinnes, and of such other like parts, wherof we will speake hereafter. As for the pannicles, and cords or filaments, which are little long * 1.34 threeds, slender and white, solid and stronge, we may comprehended them vnder thename of sinewes and ligaments, because they take part of both natures. For some of them haue sence with the s••newes, others haue none with the ligaments. The office of the pannicles (which are little skins made of sinewes and sigaments) is to defend and to knit together the mem∣bers, and to impart to many of them sence, as to the liuer, the heart, the lungs, the splene, and the kidneis. And as for the filaments, they serue the body, some to draw nourishment, others to retaine and keepe that which is meete to nourish the body, and some to driue forward and to cast forth those excrements and super fluities, which helpe not to nourish it, but are onely a burthen and griefe vnto it. The veines are thinne and slender pipes carying the thick∣er * 1.35 blood where with the body is nourished, and they haue their beginning from the liuer. For in that the hollow veine is greater and larger then the rest, and out of that all the other veines extend themselues into all the bodie, as it were branches proceeding from the body of a tree. Herein (as we will do in all our discourses) we follow the common opinion appro∣ued of the late learned Philosophers, Phisitions and Antomists. For Aristotle wrote that the heart was the original of the veines. But Hippocrates taught otherwise, whom Galen followed confuting Aristotles opinion. As for the Arteries or pulses they are pipes that proceede frō the heart. For in that is the great artery planted, which is the stocke of all the rest, which * 1.36 serue to carry the vitall spirits throughout the body: they are couered with little skins, that are strong and thicke to keepe the spirits from breathing out, and for the same cause they haue their passages more streight. So that they haue two skinnes or couerings, whereof that which is vnderneath is fiuetimes thicker then the skin of a veine. To conclude, the Ar¦teries and veines are ioyned together, to the end that the vital spirits might draw and receiue from the veines conuenient matter for their nourishment, as also that by their heat they might warme the blood that is within them. For there are certaine mouthes in them both for this mutual commmunication, both that the spirit might draw his nourishment from the veines, as flame fetcheth the preseruation of his light from the lampe, and also that the veines might receiue spirit and heat fró the Arteries. As for the flesh it is a substance of blood, which is then made when the thickest part of it is as it were congeled: and with that all the members of the body are cloathed outwardly. We must speake more largely of the vses and proper∣ties * 1.37 of all these simple parts, which wee haue heere laide open in few words. In the meane time in this little that hath bin discoursed, we see a maruailous prouidence of God, who hath disposed and tempered the matter of the body in such wise, that hee made it so apt to effect that worke which he purposed, and that by proportions and mixtures so well contriued from one degree to another, as hee hath done in the elements, to the end that all the parts of the body might the better be preserued one by an other. And although mens bodies are compounded of earth and of the other elements, as we haue alreadie touched, yet God shew¦eth himselfe very wonderfull in this whole worke and matter of man. For as he turneth the earth into diuers natures, so that of one peece hee maketh gold, of another siluer, of this bras∣iron, and other mettalles, of that mineralles, of another pretious stones of sundry sorts which are as it were the bones of the earth, besides a great many other things ofdiuers kinds which were infinite to rehearse: so of one selfe same matter appointed for the composition of the bo¦dy, he maketh variety of workes that it may be framed & furnished in all respects. For we see what differēce there is betweene the bones, which parts are most earthy, & so consequently * 1.38 driest, hardest and coldest, because of al other parts they draw neerest to the nature of earth. Then the gristles obtaine the second degree next after the bones for agreement of nature, as that which is in the middest betweene the bones & the ligaments, as the ligaments are of a middle nature betweene the gristles and the filaments, and the filaments betweene the li∣gaments and the sinewes, and so of the rest. Therefore as God the great workemaster of na∣ture hath framed all the parts of mans body of matter taken from all the elements, so also he hath tempered his matter according to the worke he meant to make, & to that office, which it pleased him to appoint vnto euery part and member of the body. So that matter of some parts holdeth more of the earth, of other partes it hath more water, aire, or fire, or else is more or lesse mingled of all together. Whereby it appeareth how aptly this worke master can ap∣ply himselfe vnto this worke. Wee haue also another notable testimony of his prouidence in that he hath made the ligaments so stronge and firme according to the necessity of their

office, haning ordained them to knit the bones in their ioynts, and to bee as it were hands and cords to tie and conioyne them together, euen as the thongs of harnesse keepe the parts thereof bound and tied one to another. We may say as much of the filaments, but chiefly of the sinewes, which in their places serue for bands to the body. And heere wee haue also to note, that because God hath created them to giue both motion and sence to the body, ther∣fore hee hath planted thier roote partly in the braine, partly in the marrow of the backe∣bone, which is also deriued from the braine: as the originall of the ligaments is either in the bones, or in the gristles, or in the skinne, and the beginning of the filaments both in the li∣gaments and in the sinewes, according to that vse for which they were made. And that the motion of liuing creatures might not bee hindred, hee hath not made the ligaments, nor the filaments nor the sinewes of any such boistrous or stiffe matter, but that the creatures may easily bend euery way whether soeuer they list to mooue and turne their members. Nei∣ther hath he made them of so tender and soft matter, but that they are strong and powerful enough to holde fast all the members within their ioynts, to the end they might not easily become bare and thrust out of their places, as also to furnish the creatures with strength and power, which consisteth principally in the force and might of these parts. It is requisite also that they should be such, because they are as it were in continuall labour, and sustaine great stresses. Wherefore they mustneedes bee of such matter as will not easily yeelde or weare a∣way, or breake in pieces. And because all the members and all the ioynts are not to sustaine labours and brunts alike, therefore the Lord hath very well prouided for that, as hee hath done the like also in the composition and distribution of the bones. For those members that must sustaine the heauiest burthens and greatest brunts, that are to dispatch most labour∣some businesse, and therefore require the greater strength, haue biggest, strongest, and migh∣tiest bones, ligaments, and sinewes, so that their bulke, bignesse, breadth, and thickenesse are answerable to their necessary vses. The lesser members and and such as are to vndergoe lesse paine, which are ordained to effect more fine and witty workes wherein arte is more required then force, haue also their bones, ligaments and sinewes lesser and smaller, so that in certaine places there are some bones passing small, and sinewes, which are onely as it were little threedes. Thus much I thought meete for vs to vnderstand concerning the simple parts of the body, now we must consider the compound parts: and first intreate of the outer∣most partes, and so followe that which wee speake of the foundation of mans building, to the ende that by little and little we may set him vpright, and consider him throughly in all his partes. Therefore thy speach ACHITOB, shall be of the feete and legges, and of the armes and hands.

Of the compound partes of the body, and first of the feete and legges and of the armes and hands. Chap. 4.

ACHITOB. Among the manifolde and great commodities, which we may reape by the diligent consideration of the Anatomy of the body, there are two of greatest weight. The first is, to put vs in minde of our mortalitie in regarde of our bodies, to * 1.39 the ende that we should not please our selues too much in the beautie of them, and so waxe prowde and abuse our selues, as also that we should remember all those testimonies, which we haue in the holy Scriptures of the frailtie of man, and of his whole nature. For when we see that those parts of the body that are hardest, strongest, most firme, and such as after the death of a man continue longest before they returne into powder, and into that first matter out of which they were taken, as namely those parts that were propounded vntovs in the former discourse, especially the bones: I say, when wee see that these notwithstanding their hardnesse, must in the end returne to dust as well as the rest, what shall wee thinke of the o∣ther parts that are softer and more tender, and lesse able to resist corruption? Therefore the spirit of God doth so often by his worde call and send vs backe to that iustruction, which hee giueth vs by the matter whereof hee made and framed our bodies, and by the con∣sideration of our owne originall and birth: to the ende wee shoulde learne to containe our selues euermore within the compasse of all humilitie and modestie, as well towards him, as one towards another. Here of it was that I saiah had commaundement giuen him from the Lord to crie, that all flesh is grasse, and all the grace thereof as the floure of the field. Man that is borne * 1.40 of a woman (saith Iob) is of short continuance, and full of trouble. He shoteth forth as a floure, and is cut

downe: hee vanisheth also as a shadow, and continueth not. Againe for the second point, wee are taught to consider and to know by that prouidence of God, which sheweth it selfe in the composition of the vilest and most earthly parts, and in that frame which hee maketh for the buil∣ding of the whole body, how great and wonderfull it ought to bee in the residue, namely in the noblest parts thereof, especially in the soule, if we could see it with our eyes, as we behold the body. Wherefore, that we may the better know the excellent worke of God in this buil∣ding, we must raise it vpright before our eyes, to the end wee may behold it on the out-side (as it were a frame ready made) from the foote to the top, and from the foundation to the couering and highest part thereof.

The whole body of man is commonly diuided into foure principall outward parts, which * 1.41 are called compound, in respect of the simple parts spoken of before, which serue for matter to make them of: whereupon afterward they take the name of member, according to that forme that is giuen to each of them. These foure principall parts are, the head, the breast, the bel∣ly, the outward parts, namely, the armes, and hands, the legges, and feete. The head endeth where the necke beginneth. The brest comprehendeth that part which wee commonly call the breast, also the backe, the ribs, and whatsoeuer else is contained in them from the necke vnto the midriffe, which is a skinne that separateth the heart and the lungs on the one side, and the inferiour intrailes on the other. The belly reacheth from thence where the breast * 1.42 endeth vnto the bone aboue the priuy members and neare to the groine. The extreame or outward parts are already named by vs; and of them our present discourse shall be, begin∣ning, as it were at the foundation, vpon which all the body is laid. First therefore we see how God hath so aptly fashioned the feete, that they doe not onely beare vp all the rest of the bo∣dy, but also carry and recarry it wheresoeuer a man will. Next, the legges are set vpon them as it were the pillers of this whole building, being closed in such sort vnto them as neede re∣quireth, to helpe the feete to sustaine and beare vp all the rest of the frame laid vpon them. For this cause Salomon calleth them the strong men that stoope in old age, when their vertue and * 1.43 strength faileth them. For they how through weaknesse, and tremble as the hands doe, which the same Prophet calleth the keepers of the house. Now because the chiefe strength of the body lieth in the bones, when the scriptures meane to set forth any violent griefe, as when a man is extreamely pressed, and as it were altogether oppressed, they say that his bones are vexed, or * 1.44 broken, or out of ioynt, that is to say, all his strength and power, so that hee is as a body whose bones are wholy broken and shiuered. And when the Scripture would signifie the contrary, it saieth that, their bones runne full of marrow, and that they flourish like an hearbe. Now if we take the whole legge, namely from the huckle bone vnto the endes of the toes, it hath three great * 1.45 parts answerable to the three parts of the whole arme, which part of the body reacheth from the shoulders vnto the endes of the fingers. In the first place is the foote, which is the nether∣most part of the whole leg, and it consisteth of three parts which also are answerable to to the 3. parts of the hand. The 1. is the heele, which by a ioynt and conuenient knitting together, * 1.46 vniteth the foote to that part of the leg which reacheth from thence vp to the knee or garte∣ring place. The 2. is the sole, & as it were the backe of the foote, being long, large and hollow in the midst, to the end it might be more fit to stand fast & to walke vpon. The toes are the 3. part of the foote, beeing set and placed in such wise as is most conuenient for that duty of the foot. For they differ much from the fingers, not onely in length, but also in situation, because the office of the hand and the foote is not all one. Therefore as the fingers are longer than the toes, so the thumbs are otherwise placed then the great toes. For if the great toe were placed as the thumbe is, it would hinder the foote in steade of helping it: and the like may be said of the other toes. The two other parts of the legge are, first, that which is from the knee to the foote, which is commonly called the legge for want of an other proper name in our tongue, next the thigh, which is from the huckle bone vnto the knee. And as this hath his ioynt and hand to fasten him to the knee, so the other by the like meanes is ioyned to the foote. Therefore both the foote and the whole legge haue their necessary motions through the helpe of the Sinewes and Muscles, as well to stretch it selfe out, as to bowe and bend for∣ward and backeward, vpward and downeward, as also to turne it selfe on the right hand and on the left, and round about: both to set forward and to retire, to ascend and to descend, and for all the motions that are meete and conuenient both for this member and for all the parts of it. Thus much for the lowest foundation of the frame of mans body, and for the pillers that hold it vp. Now we must consider of the other outward parts, the armes and the hands. * 1.47

As God hath giuen to man two legges and two feete to hold him vp, and to carry him

whithersoeuer he would go, so he hath giuen him two armes and two hands, to dispatch all businesse which he thinketh good. Therefore the hand is rightly called by Aristotle, the in∣strument of instruments. For there is no member in al the body nor instrument whatsoeuer, that maketh moe or more sundry workes. This instrument maketh all other instruments, and setteth them a worke, as we see by experience. And because man onely of all other liuing creatures is capable of Artes, and knoweth how to vse them, therefore hath God giuen to him onely this instrument to exercise them. We see also that there is no worke which hee cannot do with his hands. And what worke of God is there which he doth not counterfeit, as if he were some little god vpon earth, that had vndertaken to make an other visible world within this world created by God? For if we consider the Sciences and Artes of men, & those excellent workes which they make by the meanes of their hands, who will not bee rauished with admiration? That sentence of Anaxagoras may well be approoued wherein he saith, that the hand is the cause of knowledge and wisedome: (although Plutarch doth learnedly vnderstand experience, by the hand.) For if it did not frame letters and figures, nor made instruments re∣quisite and necessary for all Sciences and Artes, they could not in any wise be either taught or learned. Therefore considering well that which we say, man may be called a second Crea∣tor, who taking patterne by the worke of God in the creation of the world hath endeauored to make workes answerable vnto those which God hath giuen him in the world for a pat∣terne to imitate. But there is great difference betwixt the workes of m•••• and the workes of God, especially in three points: namely, in the matter, in the forme, and in the life of them, to∣gether * 1.48 with all those things which it bringeth with it. For first man can not worke without matter, which he cannot finde in himselfe, as God who made all things of nothing, and made that to be which was not. But man dealeth contrarily. For he can make nothing of nothing, but must of necessity haue matter meete for the worke he taketh in hand, vnto which he is a∣ble to adde the forme onely. And yet hee cannot giue it any fashion except he first had the patterne thereof in the workes of God. For although he can make very strange figures, and such as the very like hath not beene seene in all nature, nor amongst all the creatures, yet he cannot pourtraite any so new, or so strange, whereof hee had not before some resemblance in the workes of God in sundrie creatures. For hee taketh diuers pieces of many sundrie figures, with which afterward heaped together, hee counterfaiteth one altogether new and strange. As for example: neuer man sawe a mountaine all of gold, yet a man may ima∣gine one in his minde, and frame an image thereof in his imagination. For albeit hee neuer saw such a mountaine, yet because hee hath seene both mountaines and also golde, by ioy∣ning these two together which hee knoweth, hee can frame the image of such a moun∣taine in his minde, and then hauing in this sort formed and conceiued it, hee can counter∣faite it with his hand. But as God taketh not the matter of his workes without himselfe, and without the treasures of his infinite power, so hee needeth not to seeke else where for formes and patternes then in the treasures of his eternall wisedome and infinite knowledge. Againe, there is this besides, which is chiefest of all, that hee is able to giue, not onely bee∣ing, but also life, sence, and motion to his workes, yea such nature and properties as pleaseth him: which man can not doe. For hee cannot change the nature of that matter vpon which hee worketh, but it must still not continue the same in nature and disposition. And although hee can draw sundry effects from those matters about which he is occupyed according as he may mingle and compound them together, neuerthelesse hee altereth not their nature, but they retaine it still according to their portion, euery one in his place. Neither can hee giue to the best of his workes so much life as is in a reddish, or in any other lesser hearbe or plant: nor so much motion, sence, and industry as a Flie or an Ant hath, or the least worme in the earth. Now to proceede in beholding the vse of the hand, wee must vnderstand that God gaue vnto men armes and hands chiefly to helpe one another, more then with any other member of their body, insomuch that they ought to referre all their workes, artes and exercises to common benefits and profite. But it is farre otherwise. For there is no mem∣ber * 1.49 whatsoeuer with which they hurt one another more: so that their hands are more dan∣gerous without all comparison, then the pawes of all sauage beasts. For those beasts that are most cruell spare the blood of their kinde, but men delight to imbrew their hands in mans blood, yea in the blood of their nearest kindred. There are some also who shamefully abuse their handes in causing them to serue for diuinations: from whence the Arte of Palmestrie proceeded, which is full of superstition, and of fooleries well worthy to be laughed at: and * 1.50 such are all the other kinds of diuinations inuented by the vanity of mans braine. They

that would seeme to alleadge some shewe and likelihoode of foundation for it, say, that na∣ture hath imprinted in the lines of the hands wonderful significations of the temperature & disposition of the whole body.

Therefore they call the long line in the middest of the hand, the line of life, and saie, that they who haue it whole throughout, are long liued. But suppose this were so, yet what probability is there for any to seeke in the lines of the hande for the knowledge and signifi∣cation of all thinges that shall befall men, and to foretell them, as they say, their good and ill Fortune? For although it were so that by looking vpon the handes, a man might in some sort, iudge of the temperature and disposition of the body, yet what reason is there to extende this consideration to the foretelling of allthinges. as if God or nature, as they speake, had set markes in the handes, so that a man might knowe I say not by the Science, but by the vanitie of Chiromancy, whatsoeuer good or euill shall come vnto men? For they that deale with this kinde of diuination doe not onely foretell wherereunto the body may bee disposed according to the temperature thereof, as a Phisition may iudge of the sickenesse or soundnesse of the body by those tokens which hee seeth therein follow∣ing his Arte, but they goe a great deale further. For they take vpon them to foretell all good and ill aduentures, namely, whether a man shall bee rich or poore, marryed or no, and whether he shall haue many wiues, and what they will bee, whether maydens or wi∣dowes, whether rich or poore, with such other toyes and olde wiues tales, where of their Bookes of Palmisty are full. They therefore are very fooles that giue credite to such praedi∣ctions. * 1.51 But Christians haue a true and sure kinde of Chiromancy which they may vse. For if men consider onely their handes, with what workemanshippe they are made, for how many vses they may serue, and how profitable and necessarie they are for them, they shall finde in them an infinite number of markes to make them good diuiners, yea it wil teach them to diuine that of necessitie there was a God and Creatour, who was the workemaster that made that worke and so excellent instruments, whose vse and commoditie can not suffi¦ciently bee conceiued. For although wee had neuer hearde of God or of his prouidence, this onely consideration ought to bee sufficient to teach vs to seeke him, and to holde vppe to∣wardes him those handes which hee hath giuen vs. If therefore by the contemplation of our handes, and by those markes of the power, wisedome, goodnesse and prouidence of God, which are imprinted in them, wee can learne such a Science and Arte and Diui∣nation, as will the better induce vs to glorifie God in the Workemanshippe of our bodies, then doe wee profite greatly therein. And this wee ought to doe, not onely by the con∣templation of our handes, but also of all the residue of the members and partes of our body euen vnto our very haires and nailes. For wee haue not so many Preachers onely of his glo∣ry and magnificence in our bodies, as wee haue members, but also as there are haires in the heade. For there is nothing, no not so much as a little haire (as wee shall see hereafter) whereby God doeth not testifie his diuine prouidence. VVherefore if we should by peece∣meale lay open onely those principall things which are to bee considered in all the partes of the arme and hande, and those testimonies of the great prouidence of God that may bee found and noted in them, a whole day would not suffice: although we did onely behold the great workemanshippe that is, I say notin the whole hand, but in one finger thereof. For it is an instrument which God hath giuen onely to man, to touch and to take with, to gripe * 1.52 and to vse in his owne behalfe in steade of all kinde of defensiue weapons. In this respect he made it of such a fashion that he can lay holde of, and apprehende all things either greate or small, of what forme or figure soeuer they bee, whether round, square, or otherwise. And therefore it was requisite that the fingers of the hand should be vnequall, that they should be placed, and disposed as they are, thereby the better to gripe and to lay holde of all things. For albeit some of them belonger then others, yet when wee close our hand, and gripe any thing, they are all equall. And as God hath giuen to man a mind capable of vnderstanding & knowledge, so also hee hath adorned him with this excellent instrument, which is so ne∣cessary for al Arts, that without this, those other would remaine idle. In a word it is an instru∣mēt, which mā could not wāt neither in peace nor wa••. Neither is there any thing to be foūd ther••••, which doth not serue very fitly for al duties of the hand, as also nothing is wāting that * 1.53 is necessary. The very nayles haue two excellent properties, the one is, that they serue for a couering and an ornament to the end of the fingers, the other, that they helpe to take hold of & together little & hard things. For this cause also they are so cōueniēt both for matter & fo••••, & so fitly fastned & set in their places, as better could not be deuised. But let vs consider

of the whole arme or hand, to see the composition and diuision thereof. As we said before of the legg••, so there is in the whole arme three great and principall parts, taking all that mem∣ber * 1.54 which is from the shoulders vnto the endes of the fingers. The first is the hand, which likewise hath three chiefe parts, namely, that which is ioyned with the lower part of the arme from the elbow vnto it selfe, and it is called the Wrest: the second is the hollow palme which * 1.55 is apt to gripe with, together with the backe of it on the other side: then the fingers make the third part, being so made and placed as they are fittest to take easily, to gripe, to close, and to crush. Insomuch that whatsoeuer hath beene spoken by me worthy consideration in the legges and feete touching their office, and all those motions that are apt, and necessa∣ry for them, the same also may bee plainly seene in the whole hand and arme. The second principall part of the whole arme is that which is taken from the elbow vnto the hand: the third is from the shoulder vnto the elbow, and both the one and the other are so coupled to∣gether with their ioynts and bands, as is most requisite for all their motions. Thus ye see what in my opinion ought chiefly to be knowne in this our present matter. Now seeing wee haue begun to take a view of the foundation of the frame of man by the consideration of the fourth compounded part of the bodie, I thinke that before wee handle the other three, we shall doe well to behold the wonderfull composition of many bones, which serue also to sustaine the whole stocke of the body, and vpon which the backbone is chiefly grounded. Therefore thou ASER intreating thereof, and of the ribbes and other bones of mans bo∣dy shalt prepare the way for vs to proceede in the description of our building, euen vnto the top and highest place of the whole frame.

Of the Backebone and of the marrow thereof: of the ribbes and of other bones of mans body. Chap. 5.

ASER. Those Philosophers that were indued with greatest knowledge of those excel∣lent things that are hid in mans nature, stood much vpon the contemplation of this, that his face was lift vp towards heauen: whereupon they concluded, that hee ought to a∣bandon all carking care of base & earthly things to contemplate those things that are aboue and heauenly, and in the knowledge of them to satisfie the desires of his soule. And truly this is worthy to be considered, that amongst terrestriall creatures which walke vpon the earth, God hath created none with two legges onely, or that is made straight and bolt vpright, but man. Therefore hee onely and no other hath the ridgebone made according to the straightnesse of the legges: which is neither in foure-footed beastes, nor in birds, albeit they goe vpon two feete, and haue their head lifted vpward. For as well their legges, as those of foure-footed beasts are so placed in regard of the backbone when they walke, as mens legges are when they sit downe, namely cornerwise, not downeright. But when men goe, their legs are stretched straight with the backebone, (which is like the keele of a shippe) vnto which all the bones belonging to the stocke of the body are conioyned, euery one beeing answerable each to other according to their proportion: as the other peeces of wood whereof a ship is made, are ioyned with the keele by that knitting together which they haue therewith. For this cause the whole bodie of man is straight, and can stand vpright, and sit downe. But no beast can doe either of them, because there is no such vprightnesse voide of corners betweene their backebone and their legges, as there is in man. Therefore they can neither holde nor doe any thing either standing or sitting. For although they can stay themselues vpon their haunches, yet they cannot sit altogether like to man. And contrariwise, man can do nothing well lying along or with his belly downeward as beasts vse: but standing or sitting he can do all his affaires very easily. To this end hath GOD giuen him legges and feete, armes and hands, of which we spake before. Now as hitherto wee haue seene the lowest foundation of mans building, namely his feete and legges, so heere we must know that there is yet another wonderful frame of bones, as it were a new foundation for the whole stocke of the bodie, and residue thereof. Amongst others some are very strong, being placed crossewise to vphold the rest: they serue also for the defence of many inward parts that are against them. Vpon this se∣cōd * 1.56 foundatiō the backbone is laid, which reaches vp to the head, & is very artificially made. For first, because a man cannot alwaies stand vpright, but must sometime bend himselfe, or lye downe, or turne from one side to another, it is not made all one bone, but it consisteth

of many bones, namely of foure and twenty, which are called the knuckles or turning ioints of the backebone. For this cause Salomon very fitly calleth it the siluer chaine or coarde, which lengtheneth, or shrinketh being consumed with extreame olde age. For it is framed after the * 1.57 fashion of a chaine, and holdeth the lower parts of the bodie, as it were tyed and chayned vnto the highest part, which is the head. Againe it is not without good cause called a chaine of siluer. For it is a very precious part of the body, and ought to be greatly accounted of, both because the body standeth in neede of it, and also for many great benefits which it receiueth ther by. True it is that some vnderstand by this chaine of siluer, the vniting and agreement of matters whereof the bodie of man is made, beeing taken from all the Elements, and ioyned together by a goodly harmonie and proportion. But the former exposition see∣meth to mee most fit, because of that similitude which the backebone and ioyntes of it with their vse, haue with a chaine and the vse thereof. For if the chaine-bone were all of one peece, a man should bee alwayes stiffe like to a pale, or like to a logge or bodie of a tree: and so the stocke of the bodie coulde not enioy these motions that are necessarie for it, as we see al the members haue agreeable to their nature. For they are not plan¦ted into the stocke of the body, as boughes and branches are into the stock of a tree, which are without motion aswell as their stocke. Likewise man (whome the Philosophers cal∣led a Tree turned vpward, because hee hath his rootes in his heade) is a farre other kinde of plant then those are, which being in the earth, stirre not out of one place. For it is a tree to bee carried about, whose branches haue their naturall motion. And as touching those bones whereof the chine-bone is made, they are so ordered, that the first which sustayned all the rest, as the principall foundation (beeing called Os sacrum, that is, The holie bone) is the largest, biggest and strongest: and beeing ioyned to the hippes is verie * 1.58 artificially framed of three bones, and sometimes of fiue or sixe. Wherefore some thinke that it is so called by reason of the artificiall composition thereof: others, because of the greatnesse: and some, because it helpeth women in their trauaile, as that whose knit∣ting together openeth with the hippe bones in them that bring forth children. Others say, that there is no opening, but only that it stretcheth forth & inlargeth it selfe. There are some also that thinke it is so called, because it is so necessary vnto life, that after it is once hurt, death followeth. After this bone, the rest that follow are lesse & lesse vntill you come to the high∣est: insomuch that the lowest are biggest, and the highest least, to the end that as they are the foundation one of another, so they might bee able to beare that charge which they are to sustaine, and be the lesse burdened. And as for the coniunction and vniting of them together it is so well contriued, that it hath so much strength as is necessary for it, and is neither too soft, nor too hard, too drie nor too wet and slippery, but that which is meete for their moti∣ons.

This order of bones and turning ioynts thus raunged, is properly called the Backbone or Chine, and in Latine Spina dorsi, because of the sharp ends or points which each of them hath on euery side for his defence, as it were thornes. This whole chine hath a marrow procee∣ding * 1.59 from the hinderpart of the braine, and reaching downe to the nether ende of the backbone: which beeing round in shape, is as a riuer whose springe is in the braine, from whence it proceedeth as the great Artery doth out of the hearte, and the hollowe veine out of the liuer, as we haue already declared, and many intreate thereof more at large in spea∣king of the inner parts of the body. Therefore as the great arterie is as it were the stocke of all the rest, being planted in the heart from whence it springeth, and the hollow veine whose fountaine is in the liuer, is as it were the stocke of the other veines: so the marrowe of the chine is as it were the stocke and spring from whence all the sinewes issue, which afterward like to little riuers impart their sence and motion. And because the fountaine of this riuer is in the braine, therefore also the originall of sinewes is attributed thereunto, notwithstanding that all those sinewes which giue motion and sence to the parts that are vnder the heade ex∣cept it be to the entrals and guttes proceede from the marrow of the chine. Hereby we may note once againe, that that place alleadged by mee out of Salomon where he calleth the back¦bone a siluer chaine, agreeth also very fitly with that which is here spoken. For seeing the si∣newes distribute sence and motion to all the members of the body, as it hath beene already * 1.60 told vs, and haue their beginning from the braine and marrow of the chine, we may well say, that it is a chaine and coard of a great length, which extendeth it selfe very farre by reason of other chaines and strings proceeding from it. For as the backebone may be resembled to a chaine, so the marrow within it is like to a coard, wherof all the sinewes, which are as it were

the little strings of al the members of the body, haue their beginning and increase. And therefore some in steade of a siluer chaine translate a coard or threede of siluer, as wee reade in the common Latine translation: but the sence is all one. And that which Salomon addeth after of the golden ewer which is broken in olde-age, with the exposition of the best lear∣ned giuen thereof, agreeth also very well to this effect. For by this golden Ewer they vnder∣stand the skinne that couereth the braine, which is of a yellowish colour, resembling the co∣lour * 1.61 of golde it is very fitly called an Ewer, because it is a vessel containing the matter & nou¦rishment of the sinewes, and as it were the fountaine of all the motions and sences of the bo∣dy: it is as it were the lodging of all the animall parts, & the originall of all the sences both in ternall and externall. Wherfore the matter of the braine contained within it is of a more ce∣lestial nature then any other part of the body, and cometh nerest to the spiritual & diuine na¦ture. So that this vessel is not without good & iust cause called by Salomō the Ewer of gold. For there is in it a fountaine out of which man receiueth great treasures. Now because the sinews, arteries and veynes were to haue their passage and issue from their fountaine without let or hinderance, it was requisite that the backebone should haue such holes as it hath, & that the bone therof should be of that fashion as they are, to the end that neyther themselues, nor the marrow within might be easily broken, & that the next parts & mēbers might not be hurt. For it is very dangerous to haue any rupture or hurt in the chine aswell by reason of the marrow as of the sinewes. And because it pleased God to lodge there those internal members of the body, that are most necessary for life & for the preseruation thereof, hee fastened the ribbes to both sides of the backe bone, namely twelue on euery side: and haue left a sufficient space betwixt them, that the place might be able to receiue those members, for whose cause they were so built and disposed. So that there are before & behinde, especially about the no∣blest members, very long and large bones, to defend them on al sides (as it were good har∣nesse and strong bulwarkes) but chiefly behinde, because the armes and handes, cannot so well defend them, as they may the other before. Therefore God hath better armed them * 1.62 with bones, making those of the shoulders so large behinde as they are, and knitting them also vnto the backe bone by their bande, but yet so that they touch it not. Likewise they are fastened to the highest bone in the brest which reacheth vp to the throate, aboue the first ribbe, by two little bones which passe ouer the ribbes that are betwixt them. For this cause these bones are called the keyes of the throat. For they close and shutte vp these partes as it were keyes, so that without them the shoulder blades would fall backward, beeing no more * 1.63 able to keepe close together, then the poldron of an harnesse not being fastened to the gor¦get. The armes likewise are fastened to the sholders, as also the thighes & legges to the hippes then the hands are ioyned to the armes with their ioyntes and bands, as hath beene touched before. Now wee are to note further, according to that I spake euen now, that the backe∣bone is in a mans bodie, as the keele in a shippe: so that as the rest of the matter and forme of the shippe must bee well proportioned and framed according to the keele, so is it in the composition of mans body, and in that correspondency, which all the members ought to haue with the ridgebone of which they all depende, otherwise there would bee no good agreement but great deformitie. And as for the ribbes and brest bones, they haue such work∣manship as is requisite for the members contained within the ribbes. For seeing the mem∣bers of mans breathing are clothed within, needfull it is that they should not onely bee de∣fended * 1.64 and armed with bones for their garde & preseruation, but also that these bones should be so placed, that they might inlarge and restraine themselues, open and close againe, in such wise that the breathing and members thereof be not hindred in the motions. Therfore they are all by naturelesse harde then the other: besides they are many, to the end there might be spaces betwixt them, not onely for the inlarging and restraining of the brest, but also that the Muscles might bee placed betweene the ribbes. And this is one cause, why it was needefull that the backebone should bee framed as it is, namely that it might bee more commodious for respiration. And because the stomacke also standeth in neede of inlargement and re∣straint according to the quantitie of the meate which it receiueth, and according, as it is lift vp and pressed downe thereby, therefore it was requisite that it should haue the like helpe. But forasmuch as it might soone bee hurt by reason of the hardnesse of the ribbes, if they were driuen and forced against it, God hath so disposed those ribbes wherwith he hath de∣fended the stomacke, that they are neither so long nor so hard as the rest. For they are of a softer kind of bone, drawing neerer to the nature of gristles then the other, & the more they descend downward, the shorter they are. Therefore the lower part of the ribs are commonly

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called the false ribbes, or bastard ribbes, which on each side are fiue in number: the other seuen ending at the breastbone, to the end they may defend and gard the heart and lungs, whch are vitall parts. Hereupon when any hath beene wounded to death, it is often said in the ho∣ly * 1.65 scripture, that he was stricken vn••der the fifi ribbe, because no blow pierceth those parts, but it hurteth some one of the vital mēbers which cannot be wounded, but that death follow∣eth thereupon. Wee see then how the prouidence of God did well foresee whatsoeuer was requisite in this worke of mans body, and hath prouided thereafter as need required: as wee * 1.66 may easily iudge by that which we haue heard of the bones only, which parts are most earthy and massy, and are voide of all sence. Wherefore we may well conceiue how excellently this wisedome hath wrought in the other parts and members that are more noble. But wee may iudge a great deale better of all this, if we consider that our treatise of the bones onely, is but very little in comparison of that which might be spoken, if a man would vtter it as Phi∣sitions doe, and distinguish properly of all the kindes of bones, and of their vses. Now to end the outward composition of the body touching the bones, wee must consider of the share bone, and of the bones of the head, and of the marrow that is within the bones, and of the vse of the necke. Last of all, we will cloathe with flesh this dry Anatomy, that afterward wee may come to those parts of our building that are most noble and excellent. Therefore it be∣longeth to thee AMANA to intreat of this subiect.

Of the share bone and marrow of the bones in the head, and of the flesh: of the musclus and of their office. Cap. 6.

AMANA. Nothing maketh the worke of God in the composition of mans bodie more wonderfull, then the beautie of his shape, and the exquisite art vsed in the worke wherein a man cannot change so much as a naile or an eyelide, which is but haire, but that some imferpection must be acknowledged therein, and some discommoditie following there vpon will cause it to be perceiued. For this cause the kingly Prophet considering his * 1.67 creation speaketh as one rauished with admiration. I will (saith hee) prayse thee, for I am feare∣fully and wonderfully made: marueilous are thy workes, and my soule knoweth it well. Hee could not in all that Psalme maruaile sufficiently at so excellent a worke of God. Therefore he vseth a word which signifieth as much in the Hebrew tongue, as if in stead of our speech thou hast framed or fashioned mee, he should haue saide, I haue beene wouen or wrought in tissue and interlaced and fashioned artificially as it were in broadery work••. And truely no image or picture, how well soeuer it be painted & purtrayted, is to be compared with the forme and figure of mans bo∣dy: neyther is there any worke of tapistrie, so wel wrought and imbrodered, or that hath such varietie of exquisite arte, and such diuersitie of figures, as that hath. And from what paterns doe Painters and Ingrauers take the fashion and forme of those Images and pictures which they would draw forth, but from this? What is a piece of tapistrie or imbrodered worke in comparison of mans body, which is as it were an image of the whole world, and wherein a man may finde almost the variety and draughts of all things contained in the whole frame of the world? This will euidently appeare vnto vs in the sequele of our speeches, touching the compounded parts of the body.

Therefore to finish the externall composition of this humane building concerning the bones, wee will first note, that God in creating the bellie hath not compassed it about with bones, as he hath done the other parts of the body, and that chiefly for two causes. First, it is most meete it should bee so, by reason of the meat it receiueth. Secondly, for the benefit of * 1.68 women that beare children. But to the end it might bee vpholden together with that bur∣then it beareth, God hath giuen vnto it the share bone for a foundation, which also standeth in steed of a bulwarke for the bowels. And because a man cannot alwayes stand vpright, but must oftentimes sitte downe, not onely to rest himselfe, but also to dispatch many workes * 1.69 which he hath to doe, therefore he hath the buttocke bones and the flesh wherwith they are couered, which are vnto him in stead of a stoole & a cushion to sit at his ease. And for asmuch as the bones are to bee nourished, they haue for their familiar foode, the marrow, which by * 1.70 nature is moist, soft, fatte and sweet. Therefore it hath neither sinew nor sence, but is within the bones, as the sap of trees is in the middest of their stockes & branches. For this cause Iob speaking of the prosperity of the wicked, saith, His breasts are full of milke, and his bones runne full of marrow. But this is strange, that seeing it is made of the thickest of the blood, as it were a

super fluitie of the meate, how it can bee ingendred within the bones, and drawe nourish∣ment from the veines, as other parts of the bodie doe. But God knewe well how to pro∣uide for that, and to make way for nourishment through the hardnesse of the bones, which are not all alike full of marrow. For as some of them are more drie or moyster, more hard or softer then others, so they haue more or lesse marrow: and some haue none at al, because they neede it not. Now this marrow whereof wee speake now, differeth from that in the chine bone, which the Arabians call Nucha, and is of the nature of the substance of the * 1.71 braine, from whence it proceedeth as a riuer from his fountaine, for the generation of si∣newes, to which ende the other marrow is not appointed of God, but onely for the nourish∣ment and preseruation of the bones. Seeing then wee are come to the braine, wee must con∣sider with what bones God hath inclosed it on euery side for the defence thereof how ma∣ny in al there are in the head both before and behind, on the right side and on the left, aboue and beneath: of what forme, breadth, lengeh, and hardnesse, and how they are ioyned one with another by seames and bandes, and that not without great reason and consideration of * 1.72 the Worke master, which made such an excellent peece of worke. For first there are com∣monly sixe bones, which compasse the braine on each side, besides that which is called the Wedge like bone, which is vnder the pallat of the mouth, and vnto which all the rest are faste∣ned. And because there are many vesselles and members in the braine and head, God hath made the head of a round figure, reaching somwhat in length, & bulking out somwhat more both before and behinde. Now forasmuch as vapours, fumes, and smokie excrements mount vpward, therefore hee hath created the heade, and those bones of the heade that are highest not so solide and thicke as the rest, to the ende the vapours and fumes should not continue inclosed within the braine, but might euaporate, and so disburthen the braine, otherwise it would bee very ill at ease, and subiect to many diseases. Therefore all of them together are so made one bone, that yet they are not al of one & the same peece, but ioyned together, not by ligaments, as many sundry and seuerall bones are, but by such a proper and apt coniuncti∣on, that there appeareth betweene them as it it were a seame made after the manner of a Saw•• or Combe, as if they were very finely sewed together. And because the bones behinde coulde not haue that helpe of the handes, for their defence which the bones before may haue, God hath created them more hard and stronger. Besides, they all are to she braine and to euery part thereof, in steade of an helmet and murrion to defende it on euery side. Thus you see the composition of the head touching the bones thereof, which is so ioyned to the body by the bockaone, that nothing but the neck which is the vpper end of the chine, is between * 1.73 them. For it was necessarily to haue motion both aboue and beneath, before and behind, and on both sides: which could not haue beene if it had beene fastened to the shoulders without any space betweene, which is necessary also both for breathing for voice, and for many o∣ther purposes that may bee noted hereafter. And albeit the necke serued for nothing els but for voice, yet it is so necessary, that without it a man could haue no voyce, nor any other crea¦ture to which it is giuen, as appeareth in those that haue no necke. For all beastes that want the necke, want also the voyce, as wee may see both in fishes, and in those beasts which the Latins call Insecta animalia: the reason is because they haue no necke whereby to ioyne their head with the rest of their body, but onely as it were a little threede, which holdeth both the one and the other close together. Nowe that wee are to come to the toppe of the buil∣ding of mans body, and haue set him vpright, as it were a dried Anatomie, wee must come next to the couering of the bones, sinewes and other parts mentioned by vs, to the end that after wee haue finished the description of the outwarde partes, wee may speake also of those that are within. The flesh then is the first garment wherewith the bones are couered: and * 1.74 it is properly called by that name which is giuen to that part whereof the Muscles are com∣pounded. For some vnder the name of Flesh comprehende the Kernelles and the fatte because of the agreement which these partes haue one with another, and by reason of their vse. For as for the flesh, it hath this in common with the Kernelles and fatte, that it is soft and tender: but heere in it differeth from that matter whereof Kernelles are made, in that the matter of Kernelles is more Sponge like. Wee learned before that Flesh is a sub∣stance of blood, and howe it is made thereof. Concerning the Muscles, wee vse to * 1.75 call by that name the proper instrument that mooueth voluntarily all the members of the body. Therefore it is compounded and made of threedes proceeding from the Sinewes, and of Ligaments, compassed about with a great deale of flesh, insomuch that when the Muscles are taken away from the bodie, there remaineth almost nothing but bare bones. Their

proper place is in all places of the bodie where there are ioynts and where motion is requ∣red.

For without them the body cannot haue that voluntary motion whereof I spake euen now, and which is so called, because thereby a man may mooue and remooue his members from one place to another as he thinketh good, and as he shall iudge it needfull for himselfe Wherfore we must know that the brayn which is the seat of the animal parts, & the original * 1.76 of al the sinews, and of al motions and sences giuen to the body by them, is in respect of the whole body like to a Waggoner that gui••eth his Waggon, and the Muscles are like to the bittes and bridles of horses, to cause them to retyre or set forward as the Waggoner pleaseth either to draw them backward, or to driue them forward, to pul in or to let loose the bridle. The sinewes are as it were the reynes and leathers fastened to the bridles, to holde them in, or to let them loose, and to turne them both on the right hand and on the left, then those members of the body which mooue it from one place to another, are as it were the horses that are ledde and guided by this meanes, and the rest of the body is like to the Charet and * 1.77 the burden which it caryeth. And for this cause the Muscles are compounded of ligaments, Sinewes and flesh. For as the Ligaments serue to knit them together, and the sinewes mini∣ster sence and motion, so the flesh serueth to the benefit of those little strings that proceede from the Ligaments and Sinewes: first to nourish them, then to hold them vp softly, as if they leaned vpon little cushions and pillowes, and lastly, to keepe them aswell against the vehemency of internall heat as against the heat, cold, and hardnes that comes from without. Likewise the flesh performeth all these things vnto the rest of the threedes that are through¦out the whole body, both in the heart and in the stomacke, and in other parts that haue flesh. But wee haue further to note the great differences of flesh that are in all the parts of the body, that we may still increase in the knowledge of the maruellous works of GOD, and of his diuine prouidence. For there is great difference between that flesh wherwith the bones ligaments and sinewes are couered and clothed, and that of the internall parts of the bodie which also differeth in qualitie, albeit all is compounded of one and the same matter. For what difference is there betwixt that flesh which is betweene the skinne and the bones, and that of the braine: as also that of the lungs, heart, liuer, spleene and kidneys? Not one of all * 1.78 these members hath his flesh like to any of the rest, but they all differ uery much according to the nature and office of the compounded members. For the flesh of the braines is by na∣ture apt for the generation of the animal spirits, as that of the heart for the vitall spirits, and that of the lungs for ayre and breathing, that of the liuer to turne the matter which it recei∣ueth from the stomacke into blood and into nourishment for all the members: that of the splene to drawe the grosse blood which is as it were the Lees of the blood, and to norish it selfe thereby: that of the kidneyes also to draw so much blood as is requisite for their nou¦rishment, and likewise to draw the vrine, which after they send into the bladder. Thus you see how euery of these internall parts of the body is compounded of flesh meete for his na∣ture and office. Wherby we see many and sundry shops within mans body, wherof euery one hath his proper worke about which it is busied, and such a nature as is agreeable to that work which GOD hath assigned vnto it, who is the Creator and the workmaster, and effecteth al¦••nese works by his heauenly prouidence.

Moreouer, we haue to note that the flesh generally serueth the whole bodie for matter of filling, to keepe close all the members thereof, and namely all the bowels, and to fill all the * 1.79 spaces betweene them, as also to strengthen all those parts that are inuironed therewith, to the end they might not easily be shaken in pieces. It defendeth also al the members both a∣gainst heate and cold. Likewise if any man fall, or lie downe, it serueth him for a boulster or soft pillow, and for a shelter against bruses, and a defence against wounds, for a shadow against heate, and a gowne against colde. And thus much I thinke sufficient to bee knowne concer∣ning this present subiect. Now before we take any other matter in hand, wee are to consider of the Kernels that are in the body, because of their excellent vse and propertie, especially we are to consider of the Dugges, wherein appeareth a singular worke of God, namely, in Wo∣men, as we may presentlie heare of ARAM.

Of the kernels in the bodie, and of their sundrie vses especially of the breasts of women, of their beautie and profit in nourishing of chil∣dren, and of the generation of milke. Chap. 7.

ARAM. Hee that should onely stay in considering the lumpe and confused matter whereof man is daily made, hee should see therein but a little slime, yea such vile cor∣ruption and rottennesse, that a man would be euen ashamed to name it. But as a pain∣ter with his colours and draughts of his pensil, giueth a forme to that matter whereof hee maketh his peece of worke, and painteth limme after limme, and peece after peece: so the Lord giueth by little and little and by peece-meale to that confused masse and lumpe, such forme and fashion as it pleaseth him to bestow vpon it in that time which he hath appointed for that purpose: and, as he vseth to doe, beginning alwaies at the least and weakest part, and at that which is as it were nothing, hee still continueth and encreaseth his worke vntill it be perfect and absolute.

Likewise after we haue considered of the least and most earthy partes that are in the cor∣ruptible matter of the body, we will looke into them that are more excellent, and then come to the contemplation of that immortall essence, which dwelleth in him. Therefore I will now goe one with our matter Subiect.

Those parts of the body that are called Kernels (by reason of the similitude they haue with nuttes) are of two sorts, and haue their vse and commodity very great, especially in two re∣spects. * 1.80 For some are by nature more thick and drie, and serue to fasten the vpper partition of the members and vessels of the body, to the end they should neither breake or cleaue. Therefore we haue such Kernels in the necke, in the arme pits, in the groynes, and in those parts where the elbow and the hamme bende, and in certaine other parts. There are others not so thick by nature, and more spongie and moist, and full either of milke, or of seed••, or else of a flegmatike and gluish humor. Now albeit all kinds of Kernels are giuen to the bodie to drinke vp the humors, and to moisten the other parts, neuerthelesse those that are of this lat∣ter kinde, serue chiefly for the first vse. Wee haue such also to moisten all the parts of the mouth, and of the throate by the meanes of spittle, that so they may be kept from drought, and that thirst may bee repelled and moderated. Likewise they are very seruiceable to the life of man, in that they soake and drinke vp, as it were spoonges, the fleame that descendeth from the braine, that it should not fall vpon the lungs, or into the stomacke, or vpon other parts of the bodie, to the great damage and danger therof, as it happeneth to such as are short breathed and in consumptions, and to them that are troubled with rhumes. And as these serue in the mouth and throate for spittle, so there are many, and those very great ones in wo∣mens pappes, especially when they haue milke to the making whereof they serue, as also those that are in more secret parts which serue for seedes, namely to keepe it, to dresse it, and to prepare it for generation. Therefore it is that those kernels which are in the breasts of men and of yong maidens are lesse and harder. We ought not heere to passe ouer without * 1.81 great admiration, the good temperature and disposition, which GOD hath made of the whole matter and forme, and of all the parts and members of mans bodie, insomuch that there is nothing how little or vile soeuer, which is superfluous, which is not very commodi∣ous and profitable, and which is not wonderfully well applyed and appropriated to such pla∣ces as are most fit for it, and to those vses whereunto it ought to serue. For who would haue thought that these kernels thus dispersed throughout the body, were so many waies seruice∣able vnto it as we see they are? Yea we might here rehearse many moe vses if wee would speake more particularly of this matter, whereof we meane to speake but generally, as also of all the rest that concerne the anatomie of the body, according to that end which we pro∣pounded to our selues in the entrie of our speeches, namely, to open a gappe onely to the consideration, first of the matter whereof mans body is compounded, and of the diuersitie thereof: then of that forme which God hath giuen vnto it: and lastly of the profit and vse of both: to the end we might daily learne the better to know the great power, skill, wisedome, goodnesse and prouidence of him that hath created and disposed all things in so good order. * 1.82 But as touching that which we spake of the pappes, and of their substance, we haue yet to consider of two points well worthy the noting, concerning the place where God hath seated

them. First, they are there placed where they serue to shroude and to defend the noblest and most necessarie parts for life that are in the breast, namely the heart and the lungs. For they are set before them to countergard and keepe them, both from ouer great heate, and from excessiue colde, and from many other inconueniences. And as they serue for heate of the heart, so their owne heate is increased by reason they are so neere the heart, whereby the milke that is ingendred in them is the better baked. So that wee see, that although GOD hath not giuen men pappes for the generation of milke and nourishing of children, as wo∣men haue, neuerthelesse they are not without profit, and vse of them, as we haue hearde. Whereunto also wee may adde the beautifying of that part of the bodie where they are pla∣ced, especially in women Againe, could they possibly bee set in any place, that were more fitte and more easie, both for Mothers and Nurces, and for the children to whome they giue sucke and nourishment? For if the mother be disposed to giue her childe sucke, she hath this commoditie to sitte downe if shee will, to holde it in her bosome, and vpon her knees, and likewise to imbrace it in her armes, whether she sitte, lye downe, or stande: also she may carrie it vp and downe whether shee please, euen whilest shee giueth it sucke, and feedeth it. This commoditie is not graunted to the females of beastes when they giue sucke and nou∣rish their little ones with their teates. Wherein wee haue to marke one notable difference which GOD hath put betweene men and beastes. For beastes haue no other care of their yong ones, but onely to nourish their bodies with foode vntill they be able to feede and go∣uerne * 1.83 themselues: afterward, both syre and damme and little ones forget one another, taking no more knowledge each of other, nor louing one another more then other beastes of their kinde. But amongst men, both the father and the mother are carried with an affection to∣wards their little children, which is the cause why they forget them not as beastes doe. And as they loue their children, so are they loued of them, insomuch that there is a mutuall loue proceeding from that naturall affection which they beare one towards another. On the o∣ther side, this loue causeth parents to let their children haue instruction, that they may bee wise and vertuous. And therefore it is not without good cause that womens pappes are pla∣ced in the breast, namely, to to the end they should be vnto them as signes and testimonies of the affection of the heart, and of that loue which they ought to beare towards their chil∣dren, whereof they ought to make them partakers aswell as of the milke of their breasts, and as if they gaue vnto them their heart, as they gaue them their blood turned into milke. Likewise, children are by the selfe-same meanes to be admonished of that mutuall affection and loue, which they ought to carrie towards their mothers, as if they had sucked it out of their breasts, and from their heart together with their milke, that they may returne the like * 1.84 vnto them againe. Wherefore, mothers and children haue a wise mistres in nature, and in the prouidence of God that appeareth therein, if they knew how to follow it well. Againe, for this cause mothers ought to take greater delight in nourishing their owne children, then in committing them into the hands of strangers and hired Nurses. For out of doubt, the mu∣tuall affection and loue of each to other would greatly increase thereby. Now hauing spo∣ken of the place which God hath assigned to the pappes, let vs consider his prouidence in their forme, which is such, that fayrer and more fitte for that office of theirs could not bee deuised. For we see how they hang there in the breast of the mother and Nurse, as it were two bottles, hauing nipples and holes made fit for the infants mouth, that he might take holde * 1.85 of them, and draw and sucke the milke that is within the dugges, which are filled presently after the childe is borne, so that hee is no sooner come into the worlde, but hee hath such foode and nourishment readie drest as is meete for him.

For albeit the infant bringeth his teeth with him from his mothers wombe, yet because they are hidde within the gummes, and are not yet come forth, hee must haue such meate as needeth no chewing, but may be sucked, which GOD hath prouided for him. Wherein we haue a wonderfull testimony of the care hee hath ouer vs, and what kinde of Father and cherisher he is. For this cause Dauid had good reason to say, Out of the mouth of babes and sucke∣lings hast thou ordayned strength, because of thine enemies. For if one consider the prouidence of * 1.86 GOD, which daily sheweth it selfe ouer children onely, there is no Atheist, Epicure, or o∣ther enemie of GOD so great, which shall not be confounded, conuinced, and constrained, * 1.87 will he nill hee, to giue glory to God. For before children can speake, euen from their mo∣thers breastes, they shew foorth and preach the prouidence of GOD in prouiding milke for them. But wee shall finde it a mattrer of greater admiration, if wee consider not onely what manner they are nourished in their mothers wombe. For there they are not

sustayned by the mouth, not with milke, as they are after byrth, but with their mothers own blood receiued by the Nauill, which is in the middest of the body. But GOD hath made such an agreement betweene the wombe in which the little Childe is nourished in his mo∣thers belly, & betwixt her breastes, that that blood wherewith the Infant was fedde before it was borne, presently after the birth ascendeth into her pappes, in which, by reason of the a∣boade it maketh there, it becommeth white, and is so well heated and prepared that * 1.88 it hath as conuenient and pleasant a tast, as can bee put into the infants mouth. And as for the substance of the milke, there cannot bee any that is more fit to nourish it or more naturall, seeing it is the accustomed and vsuall sustenance: neither is there any difference, but onely in that it is otherwise coloured, beeing somewhat changed in taste and sauour, as also in this, that the infant receiueth it by an other passage then it did before. Where∣fore it is needefull that it should haue a conuenient and pleasant tast for the mouth that re∣ceiueth it: as also it is very requisite that it should be of that colour which it receiueth in the pappes. For it would be strange to see the infant draw blood from his mothers breast, to haue his throate ful of it, and his mouth bloody. Al these things shew well that the Prophets had good cause to saye, that the mothers of little infants preach the prayses of Gods proui∣dence, and confound his enemies. For when that foode which God giueth to nourish them in their mothers wombe can feede them no more there, it hath pipes whereby to retire to that place in which it may performe the same duty, and that so fitly, that if that blood which is turned into milke did descend, as it ascendeth by veines which passe from the wombe to the breastes, the prouidence of GOD would not so manifestly appeare as it doth.

And therefore we see by experience, that so long as the childe is nourished in his mothers wombe, there is no milke in the breasts, but after it is borne, the blood that ranne euen vnto the wombe, ascendeth vpward by the veynes, making a good long iourney before it come to the breasts. For these veynes reach vp hard to the throat on euery side, insomuch that the * 1.89 blood which they carry to the pap•• ascendeth aboue the breasts, and then descendeth into them: to this end, that through the length of time wherein it abideth in the veynes, it might haue more leasure to be the better wrought, and to be turned into milke, & into that white colour which it receiueth. And the milke is to be made the whiter, not onely through the a∣boad which it maketh in the breasts, but also by the meanes of that kernelly flesh whereof they are compounded. For it is of a whitish colour, that it might giue the same colour to the milke, whereof the pappes are the vessels. So that heere wee may the better know (as wee touched before) why GOD by his prouidence made the breasts of that matter and colour whereof they consist. Nowe wee haue further to note another point wherein God hath very well prouided for the comfort of women, as it were a recompence for the paines and trauaile which they haue both in the bearing and bringing vp of their children, namely, that whilest a woman is with childe, and giueth sucke to her infant, shee hath not her monethly and vsu∣all purgations, because her superfluous blood, and that which at other times is an excrement * 1.90 and must be voyded, is not then any longer a superfluous excrement, (if she be not otherwise euill affected in body by sickenesse) but is turned into the foode of the childe, whether shee beareth it in her belly, or giueth it sucke with her breasts. Wherin we see a maruailous worke of God. For it is all one as if he turned poyson or venim into good meate and nourishment yea into most dainty foode, for the vse of such a delicate mouth and tender nature as an in¦fant hath that is newly borne. Further also wee will note heare, that so long as the infant is in his mothers belly, it is nourished more like to a plant, then to those liuing creatures which receiue their foode by their throate. And yet after he is borne, hee knoweth well wherefore his mouth serueth before euer he vsed it, without any other Master or Mistresse to teach him this skill then the prouidence of God, which sheweth itselfe also in other creatures in the like case, but not in such euident and excellent manner. We may say the like of the breath which the infant receiueth not in his mothers wombe by his mouth, no more then the meate * 1.91 wherewith he is fedde, nor yet by the nosethriles, which are more specially giuen to the bo∣dy for that purpose, but by the nauill which is appointed to be the pipe to conuey both vnto him before he be borne. But the discourse of this matter wil fall out more fitly hearafter to be handled at large, when wee shall speake of the naturall and internall powers of the soule. Wherefore it is time to finish the couering of our building, & so make an end of the speaches of this dayes worke. Therfore it belongeth to thee ACITOB, to couer it with skinne and haire, vnlesse you thinke good first to tell vs something of the fatte that is founde within the skine.

Of the fatte and skinnes of mans body and of their vse, of the haires thereof. Chap. 8.

ACITOB. Hitherto our intent hath beene, after speach had of mans creation, first to erect vp his tabernacle, as it were a drie Anatomy, which is a body consisting onely of bones. After we cloathed it with sinewes, muscles, ligaments flesh, & kernel••es, which serue it for agarment, or standeth in steade of morter or plaister for the walles of a building For in this deifice of mans body, the bones occupy the place of stone, which must after∣ward * 1.92 be committed to the Mason to cause them to keepe close together, euery one in his place. But yet we haue to white it ouer, which is the last couering, to make it fairer, better poli¦shed, and more perfect. For if we consider it onely as hitherto it hath bin set out vnto vs, we shall see it but as it were a frame not polished, nor made perfect without: or as it were a body without a skinne, which is not very pleasant to sight. Therfore we will now put on the last garment, which couereth all the rest, namely the skinne: but first a word of the fat which be∣ing within, is of great force ••o preserue and keepe it.

I will not stay heare to declare how and by what meanes the fatte, as also the kernels and paps are made of the blood, because our principall scope is to shew the prouidence of God in the vse of all the parts of the body, leauing to the Phisitions that which appertaineth to their office, touching the intire and perfect knowledge of the Anatomy of the body. See∣ing then we are to speake of the fatte that is found in the body, it serueth for the defence * 1.93 and preseruation of those parts that are couered therewith, not onely against heate & colde, and other things that come from without, which might indammage those parts, but also to keepe in naturall heate the longer, by whose vertue concoction of meate (commonly called digestion) is made in the body. Likewise it is very profitable for those parts that are in greatest and most vsuall motion, to supple and annoint them, as well to make them more nimble and readie to mooue, as to preserue them from drying, and so consequentlie from bruzing and wasting, There is also in many places a certaine humour which serueth to annoint the ioynts and their ligaments, and the s••al ends of the gristles. For moisture helpeth motion very much, and preserueth those parts that are mooued, as we see by experi∣ence in chariot wheeles. For when the axaltrees are greazed, about which they moue, they do not only turne about more easily, but also last and continue longer: whereas although they were all of yron, yet they would weare away and be set on fire of thmeselues, if they were not annointed and moistened with some humour. Now let vs come to consider of the couering of mans body. As therefore a man vseth not one onely garment, but diuers, so is it with the body. For first hee is cloathed with three skinnes, that are great, long and large, with which hee is couered cleane ouer from the sole of the foote to the toppe of the head. The first is a * 1.94 little skinne very thinne, which of it selfe hath no feeling, beeing made of the second skinne which it couereth: and this second skinne is made of sinewes, flesh and little veines, and in some places of little arteries, being as it were of a middle nature betweene the sinewes and the flesh. Therefore this skin hath feeling throughout, and is not without blood as the first is. There is also a third skinne vnder the second, which is more fleshy, and therfore it is thick∣er and more strong, vnto which the Muscles cleaue, and through which very thinne arteries and productions of sinewes passe, which tie it with the other skinne. The fat of the body is betweene these two skinnes, which serue the whole body not onely for a couering, but also for an ornament, especially those that are most without, which in mens bodies stand in stead of that skinne wherewith the bodies of beastes are couered. Besides these three skinnes that couer all the body, there are within, many other particular skins of diuers sorts, to couer the * 1.95 members that are there, which the Phisitions call Membranes and Tunicles, with such other names agreeable to their Arte, to distinguish them one from another according to each of their offices. For there are many in the head to couer, fold vp, and to containe the inward parts thereof and of the braine: as also in the breast, and consequently in other parts & mem¦bers within. Among the rest some are like to nett••s and coiffes, others resemble little sackes or bands, according as those members are which they are to couer, seruing also for the de∣fence vnto them, and to distinguish and seperate the parts one from an other. We will leaue to the Phisition to number and to distinguish them, and to name euery one by their proper name: and nowe come to consider the last couering which is vpon the body in certaine

places, especially vpō the head, and that is the haire, which principally aboundeth in the head both in men and women, because it proceedeth out of a moyst and soft place. And to the * 1.96 ende it might take the better roote there, the skinne that is vnderneath it, is very thicke and fleshy. The profite of the haire is great, and serueth for many thinges. First, it is the orna∣ment and beauty of the heade. For as the face would bee euill fauoured and vnsightly, if it were hairy, so contrariwise, the heade would bee very deformed if it were skinnelesse, where it is couered with haire, as we may iudge by them that haue bald heades. Therefore because it is the toppe of the building of mans body, God would haue it adorned with such a couering: which also standeth him in so me steade to defende hi braine, and to consume the grossest and most ••umy excrements, of which the haires of the heade are ingendred, so that they are a kinde of purgation for it. Besides, it serueth for a couering to the head, which it may vse at pleasure, as neede requireth, against both heate and colde. For it doth not al∣waies neede to be alike couered at one time and in one age as at another. Therefore a man * 1.97 may let them growe, or cutte them, or shaue them cleane off, as is most commodious to euery one. And when they waxe gray and white through age, they put men in mind of two things. First, that they drawe towards the graue and death, to the ende they might in good time frame themselues thitherward, and if they haue gone astray in youth and forgotten. God that then at length they should bethinke themselues, and consider that they are no more yoong, and that they must shortly dye: for although it bee late, yet better late then neuer. But it is best to follow Salomons counsell, who admonisheth young men to remember God before the Almond tree flourish, comparing an olde man that is gray and white with age, to a blossomed tree, by reason of the whitenesse of the flowers. For when a men flourisheth in * 1.98 this sort, his floures put him in minde that the tree of the body drieth vp, and that it looseth his naturall strength: whereas the floures of trees are testimonies of the vigor that is yet in them to beare fruite. Therefore wee are very miserable, if wee doe not glorifie God in our youth, neither thinke vpon any other life then this. For wee come farre short of the life of trees, and are not of so long continuance, neither are we yeerely renued as they are, which see¦ming to be dead in winter flourish and waxe greene in spring time, as if they became young againe. Which thing we are not to looke for in this world, wherein we flourish contrary to trees, namely in winter, which is our old age. Secondly, gray and white haires warneth men to haue such manners as becommeth that age and colour, that they may make olde age * 1.99 reuerent, according to that saying of the wise man. The glory of the aged is the grayhead. For such are these ancient men, whom God in his law commandeth to be honoured, when hee saith, Thou shalt rise vp before the horehead, and honour the person of the olde man, and dread thy God. I am the Lord. The same consideration also ought to be in the beard, which is a great ornament to the face, and serueth to distinguish the sexes, & otherwise the ages of men vnto vs vnto whom they bring authority and maiesty. For this cause the auncients did shaue or powle their beardes and haire in the time of mourning and affliction: so that when the Prophets denoū∣ced some great aduersitie and desolation, they foretolde that euery head should bee bald and cut and shauen, and the beards in like manner as it appeareth in the Prophecie of Esay against Moab and such like, we reade also that H••••un king of the Ammonites shaued off the halfe * 1.100 of the beardes of Dauids messengers to bring them in derison, whereupon they would not shew themselues openly to the people vntil their beardes were growen. Concerning womens haire. Saint Paul testifieth expresly, that God hath giuen it vnto them to admonish them of the subiection they owe to their husbands, and of that power which they haue ouer thē, in token whereof they ought to haue the head couered, especially in the assemblies of the * 1.101 Church. Therefore he saith, Euery woman that praieth or prophecieth bare headed, dishonoureth her head; for it is euen on euery thing, as though she were shauen. Therefore if the woman be not couered, let her also bee shor••e: and if it bee shame for a woman to bee powled or shauen, let her bee couered. And * 1.102 a little after: Iudge in your selues, is it comely that a woman pray vnto God vncouered? doth not na∣ture it selfe teach you, that if a man haue long haire, it is a shame vnto him? But if a woman haue long * 1.103 haire, it is a praise vnto her: for her haire is giuen her for a couering. Wherein the Apostle la∣boureth chiefely to admonish women, that nature hath giuen to them longer haire then to men, and that it becommeth them best to haue it so, to the end they should keep their head•• couered with some vaile and honest couering, for the reasons declared by him, sending thē to the schoole of nature to learne of her what modesty & honesty they ought to follow and * 1.104 to shewe in their haire. For indeede this schoole of nature is the schoole of God the crea∣tour of nature, in which he teacheth vs by our owne body, and by the nature therof, what is

conuenient and honest for vs. Therefore God hath not couered some parts of the body with haire for an ornament onely, as the beard in men, and haire of the head, both in men & wo∣men, and for other causes whereof I haue spoken, but also to admonish them to couer that, which they cannot discouer without shame and villany, whether it be by deed or word. Here∣upon it is, that not onely those parts of the body that are more honorable and noble, as the head and face, are adorned with haire to giue them greater maiesty, but also places more se∣cret are couered therewith, to teach vs, that the honor wee owe to them is to keepe them co∣uered and hid, and that they dishonor them greatly, and themselues also, who discouer them not onely by vile and shamelesse handling, but also by infamous and dishonest words, as ma∣ny doe, that alwaies haue filthy speaches of whoredome in their mouthes. For that which is dishonest to be seene and to be discouered to the eies, is also dishonest to be heard, and to be disclosed to the eares which we must keepe, chast, as likewise the eies, the tongue, the mouth, and the heart. Therfore they that behaue themselues otherwise, do as if they ment to despite God and nature, whom they wil not follow as Mistresse. Wherfore when Saint Paul sendeth women to the school of Nature to learne that lesson which is there taught them, he openeth vnto vs a great gappe, whereby we may know what Mistresse God hath giuen vs in nature, and what instructions we may receiue from her, if wee can vnderstand her, and haue the wit to know, and to comprehend all that shee sheweth vs, euen in our owne bodies and goe no further into her schoole, considering that there is not so little as one haire therein, frō which we cannot take instruction. How great then would the profit be, if we would consider as we ought, other things that are more excellent, and of greater importance? Now that wee haue raised vp the frame of mans body from the foundation vnto the very top, we must to morrow by the help of God in continuing our speach of the compound parts of the body, enter into the consideration of those goodly outward members wherewith the head is adorned, and of the sences of the body, vnto which those serue as instruments. Therefore it belongeth to thee ASER to begin the handling of such an excellent matter.

The end of the first daies worke

Notes

• * 1.1

  The name of God. Exod. 3. 14.
• * 1.2

  Steps to a∣scend vp by to the knowledge of God.
• * 1.3

  Gen. 1. ••6.
• * 1.4

  Three things to be co••side¦red in the cre∣ation of man.
• * 1.5

  Isa. 40 13. 14. Rom. 11. 34. P••o. 8. 22, &c
• * 1.6

  The tri••itie of persons in the Vnitie of the godhead.
• * 1.7

  Gen. 1. 27.
• * 1.8

  Gen. 2. 7.
• * 1.9

  Gen. 3. 19. Mans body compounded of the foure elements. Of what ele∣ment euery sence holdeth most.
• * 1.10

  The 1. matter the mother of all∣things.
• * 1.11

  An argument of al Atheists against mans creation.
• * 1.12

  Aristotles er∣rour was that the world ha•• no beginning
• * 1.13

  Nature com∣meth of the Latine word Na••cor which signifieth to bee borne.
• * 1.14

  How we must ascend vp to the knowledg of God by his creatures.
• * 1.15

  Gen. 2. 15. 18
• * 1.16

  What great knowledge of natural things was in Adam.
• * 1.17

  Man was crea¦ted for society
• * 1.18

  The creation of Woman, and vse there∣of. In Hebrew I••h signifieth man & Ishah woman.
• * 1.19

  Ephes 5. 2••.
• * 1.20

  Ho•• Atheists scoffe at the womans crea¦tion.
• * 1.21

  Gen. 2. 21.
• * 1.22

  Of the myste¦ry of Christ & his Church in the creati∣on of the wo∣man.
• * 1.23

  Ephes. 5. 30.
• * 1.24

  The opinion of natural phi¦losophers tou••hing the nature of wo∣men.
• * 1.25

  Genes. 1. 27. 1. Cor. 11. 7. What the word Built importeth in the creation of the womā. Genes. 2. 22.
• * 1.26

  The true end and vse of knowing this booke.
• * 1.27

  What the simple or si∣milary parts of mans bo∣dy are.
• * 1.28

  Of the bones of mans body.
• * 1.29

  Gods proui∣dence great in the creation of the bones.
• * 1.30

  A fit simili∣tude.
• * 1.31

  Of the Liga∣ments.
• * 1.32

  Of the Gri∣stles.
• * 1.33

  Of the si∣news.
• * 1.34

  Of pannicles and ••••laments
• * 1.35

  Of the veines
• * 1.36

  Of the arte∣ries.
• * 1.37

  Of the flesh.
• * 1.38

  The bones most earthy of all the parts.
• * 1.39

  A double vse of Anatomy.
• * 1.40

  Esay 40. 6. Iob 14. 1. 2.
• * 1.41

  Foure princi∣pall parts of the body.
• * 1.42

  Of the mid∣riffe.
• * 1.43

  Eccles. 12. 3.
• * 1.44

  Psal. 6. 2. and 22. 14. Isay 38. 13.
• * 1.45

  Iob. 21. 24. Isay 66. 14.
• * 1.46

  Three patts of the legge
• * 1.47

  Of the armes and hands.
• * 1.48

  The agree∣ment & diffe∣rence be∣tweene the works of God and the works of man. Psal. 33. 9. Rom. 4. 17.
• * 1.49

  All handy workes ought to tend to common profite.
• * 1.50

  Of the Art of palmestrie.
• * 1.51

  ••palme 〈◊〉〈◊〉
• * 1.52

  The vse of the hand.
• * 1.53

  The proper∣ties of the nayles.
• * 1.54

  Of the three parts of the whole arme.
• * 1.55

  Three parts of the hand.
• * 1.56

  Of the Back∣bone.
• * 1.57

  Eccles. 12. 6
• * 1.58

  Of the holy bone.
• * 1.59

  Of the marow of the chine.
• * 1.60

  Eccles. 12.
• * 1.61

  Of the skin of the braine called the Sol¦den Ewer.
• * 1.62

  Of the ribbes
• * 1.63

  Toe keyes of the throate.
• * 1.64

  Of the work∣manship of the ribbes & of other bones
• * 1.65

  How many false ribe there are.
• * 1.66

  2. Sam. 2. 23. & 3. 27.
• * 1.67

  Psal. 139. 14.
• * 1.68

  Why the bel∣ly is not enui∣roned with bones.
• * 1.69

  Of the Share bone, or taile bone.
• * 1.70

  Of the but∣tocke bones. Of the mar∣row. Iob. 21. 24.
• * 1.71

  Nucha.
• * 1.72

  Of the bones of the head.
• * 1.73

  Of the necke & vse therof.
• * 1.74

  Of the flesh.
• * 1.75

  Of the Mus∣cles.
• * 1.76

  What volun∣tary motiō is
• * 1.77

  A comparisō betwixt the body and a chariot.
• * 1.78

  The differen∣ces of flesh.
• * 1.79

  Diuerse vses of the ••lesh.
• * 1.80

  Two kinds of Kernels in the bodie.
• * 1.81

  The least part in man full of admi∣ration, & ve∣ry profitable.
• * 1.82

  Of the pappes, and of their situati∣on, and vse.
• * 1.83

  The diff••••ē••e betweene the c••••e o•• men & be••sts ••u••r their little ones
• * 1.84

  A good lesson for children
• * 1.85

  Of the forme of the pappes
• * 1.86

  Psalme. 8. 2.
• * 1.87

  How children are f••d in their mothers belly
• * 1.88

  How & wher∣of milke is made.
• * 1.89

  How the milk is wrought & w••ited.
• * 1.90

  Whereof wo∣mans milke is made.
• * 1.91

  How and where an in∣fant receiueth breath and foode in the wombe.
• * 1.92

  A similitude.
• * 1.93

  The vses of fat in the bo∣dy.
• * 1.94

  Three skins o•• the body The first skin hath no fee∣ling nor blood.
• * 1.95

  Of mēbranes and tunicles.
• * 1.96

  Of the haires
• * 1.97

  Good lessons for the gray headed.
• * 1.98

  Eccles. 12. ••5.
• * 1.99

  Prou. 20. 29. Leuit. 19. 32. Of the beard
• * 1.100

  Esay. 15. 2. 2 Sam. 10. 4.
• * 1.101

  Of wo∣mens haire.
• * 1.102

  1. Cor 11. 5••
• * 1.103

  Ver. 13. 14 15
• * 1.104

  The school of nature is the schoole of God.