that is to ſay, the formoſt in which the vertue Imaginatiua worketh. There thoſe things that the vtter wit comprehendeth without, be ordeined and put togethers within, as ſaith Iob.[1] The middle chamber termed Logica: therein the reaſon ſenſible or vertue Eſtimatiua is a maiſter. The third and the laſt, which is Memoratiua, the vertue of the mind. That vertue holdeth and kéepeth in the treaſure of the minde, and knowne by imagination and reaſon.
The vertue of the ſenſitiue imagination and memorie. Chap. 11.
THE vertue of féeling that commeth of the ſoule ſenſible, is a vertue, by which the ſoule knoweth & iudgeth of coulours, of ſauours, and of other obiects that be knowne by the vtter wits. The vertue imaginatiue is it, whereby wée apprehend likeneſſe and ſhapes of things of perticulars receyued, though they bée abſent: As when it ſéemeth that we ſée golden hils, either elſe when through the ſimilitude of other hills we dreame of the hill Pernaſus. The vertue Eſtimatiue, or the reaſon ſenſible is it, whereby in being héedfull to auoide euill, & follow that is good, men be prudent & ſage. And this vertue Eſtimatiue is common to vs & to other beaſts: As it is ſéene in hounds & alſo in wolues: but properly to ſpeak, they vſe no reaſon, but they vſe a buſie & ſtrong eſtimation, but héereof we ſhall ſpeake in another place. But Memoratiua is a vertue conſeruatiue or recordatiue, wherby the likeneſſe of things, leaſt they ſhould be forgot, we lay vp & ſafely reſerue. Therefore one ſaid, the Memory is the coffer or cheſt of reaſon.
Of the ſenſible vertue motiue. Chap. 12.
VErtue ſenſible that moueth is parted in thrée. One parte is called Naturalis, the other Vitalis, and the third Animalis. The vertue that is called Naturalis, moueth the humours in the body of a beaſt by the vaines, & hath a principall place in the liuer. For that it worketh there principally. The vertue that is called Vitalis, is the vertue of life, & hath mouing by the throat, or artery pipes, in the which it moueth the ſpirits yt commeth from the hart. For this vertue hath place in the heart. And of the heart ſpringeth the hollow or artery pipes, as the vaines ſpring out of the liuer. The heart is ſo hot, yt if it wer not ſlaked with cold aire and breathing, it ſhould be ſtifeled in it ſelfe in the ſame heate. Therfore it néedeth to breath & to drawe in aire by the lungs and organe, to ſlake the heat & the burning thereof. The vertue that is called Animalis motiua, hath place in ye ſmall chambers of the braine. Out of the braine all the ſinewes ſpring by meane of the ridge boane, and of the marrowe of the bones therof. This vertue moueth all the lims. For firſt it moueth the ſinewes, muſcles, and brawnes: and theſe moued, they moue other limmes ſpéedely in euery parte. And for that, that it moueth the handes, it is called vertue operatiue working. And for that that it extendeth to the féete, and moueth them to walke, it is called the vertue progreſſiue, going. For thereby beaſtes haue their kindly mouing and going. Then gather briefly the properties of the ſoule ſenſible, that belongeth to this treatiſe. The ſoule ſenſible that giueth féeling, is a certeine ſpirituall ſubſtaunce more noble and more worthy then the ſoule Vegetabelis, that giueth life: And leſſe noble and leſſe worthy then the ſoule Rationalis, that giueth reaſon. For the being and the working of this ſoule, that is Senſibilis, is dependant of the bodie, that it is in, and maketh it perfect. Therefore when the bodie dieth, the béeing and working thereof dieth alſo of the Uegetatiue ſpirit departed from the bodie. But while it is in the bodie it hath many noble workings and dooings. For it maketh the bodies of beaſtes to haue féeling, and maketh perfect the inner kinde and the vtter knowing, as to ye lims require, & mooveth all ye lims in euery part. Alſo it dealeth & ſpreadeth his vertue into al the parts of the body. Alſo as ye lims be more noble, ſo it doth more noble déeds
