Selected quad for the lemma: authority_n
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A08247
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The dignitie of man both in the perfections of his soule and bodie. Shewing as well the faculties in the disposition of the one: as the senses and organs, in the composition of the other. By A.N.
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Nixon, Anthony.
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1612
(1612)
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STC 18584; ESTC S120838
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55,653
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170
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nothing without requiring it of Memory and Memory will keep nothing but what is committed vnto it by Knowledge and Vnderstanding Of things infinit there can be no certaine knowledge as in particular things which are infinit in regard of our capacity Of generals albeit they are also variable yet some rules may be giuen of them of which the Art followeth after and yet no such certaine rules but often it falleth out otherwise as we see in many Artes and sundry experiences For though it be ordinary for women to loue their children yet there are some that murther them cruelly so that this argument followes not She is a mother therefore shee loueth her childe But shee is a mother Therefore shee ought to loue her childe Of Discourses Q. How many kindes are there of Discourses 1. A. Two the one wherein Reason goeth on by degrees in continuall order examining whatsoeuer pertayneth to the matter in hand that so a sound Iudgment may be rendred afterward 2. The other wherein Reason doth not only runne amaine but withall skippeth hither and thither as though it tooke here a little and there a little tasting only of things very slightly and by the way As Bees that flye from one flower to another and leaue others betweene vntouched which kinde of Discourse is often times fayleable and erroneous There is also great variety of Discourses according to the variety of mens vnderstandinges Q. What is the end of all Discourses A. Either the Inuention or Conclusion of the thing that a Man seeketh for A. What if hee attayne it not 1. A. It is either because hee takes not the right way 2. By the darknes of vnderstanding 3. By perturbation of the affections 4. By varietie of Cogitations which trouble and hinder one another 5. Or because of too much hast or swiftnes in the Imagination which runneth beyond the place where hee might finde the thing he lookes for The seedes of all the operations of the Soule are in euery one from their creation yet as the body hath his degrees of grouth in euery part thereof so the Soule hath some agreement therewith in this respect touching the manifestation of powers and vertues Q. What is the office of Iudgement A. To iudge whether Reason discourse and conclude as it ought to doe A sound Iudgement is an excellent gift of God If Iudgement approue the Conclusion made by Reason this approbation is called Consent But if it iudge it to bee false it turneth aside and reiecteth it and this refusall is called Dissent Q. How many kindes are there of Consent 1. A. Two The one is firme and stedfast certaine and throughly resolued which is called Beleefe 2. The other an inclination rather to one part then to another but yet such as wee are not fully resolued therein And this is called Opinion Of Beleefe Q. VVhat agreement is there betweene Beleefe and Science A. Science is a kinde of knowledge wherein the demonstration made vnto vs compelleth to approue that is spoken because wee see the reasons so certaine that wee cannot gaynesaye them Beleefe is a kinde of knowledge that causeth vs without doubting to giue creditto that which is told Q. VVhat is Doubting A. It is a Neuter Iudgement hanging betweene Consent and his contrary and inclining neither to the one side nor the other Q. What is the difference betweene Beleefe in humane matters and Beleefe in religion and diuine matters A. In humane matters our Beleefe is grounded vppon euident reasons and vndoubted testimonies and so is Beleefe in Religion likewise But in Religion wee doe not only beleeue that to bee true which wee heare but wee trust that God will performe the same without any further authoritie or reason other then that he hath said it and therefore wee beleeue vndoubtedly it will be so Q. What bee the diuers acceptions of the word Faith or Beleefe A. In the Hebrew it is taken for Veritie or Truth In the Greeke wherein the Euangelists and Apostles writ for Persuasion Amongst the Latines it signifieth Constancie and Truth which Men keepe in their words and promises wherevpon they call it the foundation of Iustice. Q. What is Christian Fayth A. It is a certaine and vndoubted confidence of heauenly things and an assured perswasion of the acknowledgement of Gods promises towards vs. Q. How many meanes are there to know those things that are to be beleeued 1. A. Fower The first is Common Experience which is a Iudgement that men haue by their corporall Senses which they giue all after one sorte as who knoweth not fire is hot water moyst and such like 2. The second is knowledge of principles which is borne with vs and is the seede of all artes and a beame of the light of God in vs to the end that by this meanes all artes necessary for life should be inuented and put in vse As for example Euery one by Nature knoweth that the whole is more then the halfe Three more then Two In a word wee may referre to these Principles whatsoeuer God hath imprinted in our hearts and mindes of the Law of Nature 3. The Third kinde of knowledge is natural Iudgement whereby men are able to censure of the agreement and disagreement of things in somuch as euery one seemeth to haue a Naturall Logicke in himselfe 4. The fourth meane of knowledge is diuine Reuelation set downe in the Bookes of the Prophets and Apostles with a true vnderstanding of them by the holy Spirit Q. What is the lawe of God 1. A. It is twofolde Naturall bred in Mens hearts from their creation for there is no Nation or people but haue some religion either true or false 2. Written which is comprehended in the Bookes of God The greatest likenes and resemblance that Man can haue with God consisteth in the agreement with him in wisdome and Iustice. If man had contynued in his first integrity the light which is now supernaturall in him would haue beene naturall in all that knowledge of God which is necessary for him to the end whereunto he was created Of Opinion Q. Are not Opinions diuers A. Yes Opinions and Suspitions are not grounded vppon firme arguments nor certaine and euident reasons because in them there is onely a shew of Truth and nothing very certaine Things albeit they be mutable yet if they alwaies keepe one tenor and course there may be a certaine knowledge had of them and that is called Science as in man-kind for example It is a perpetuall and naturall order and course for man to beget man the same may be said of other liuing creatures But in things immutable and supernaturall wee haue need of another kinde of light as the Spirit of Wisdome and Reuelation Q. Why are Artes and Sciences darke and obscure A. They are not obscure in respect of themselues but in respect of our dul capacity and ignorance As euery one hath more light of minde so doth he behold obscure things more clearely because
instruments seruing that action wherein life consisteth Q. Of what sort are these goods A. Of two sorts the one comming from the father to the sonne which we call Patrimony The other gotten by labour and good husbandry Q. VVhat is good husbandry A. It is an industry in getting of goods and a discreet gouernment in spending them to good purposes Power and authority are easily turned into intolerable arrogancy if the bridle of Reason restraine them not Q. VVhy was money first inuented A. That exchange might be made of such things as are â—â—easie to bee transported and that the commodity of traficke might be continued for publique profit Of Policie Q. VVhat is Policie A. It is the regiment of a Citty or Common-wealth the bond of all society There is a shew of commanding and obeying in all things Q. How many manners of gouernment are there in Man A. Two The one respecteth the soule and acknowledgeth no temporall King or maister The other Ciuill Iustice and reformeth outward manners whereunto the body during this life is wholly subiect The end of commanding and obeying is publique benefit and Ciuill Iustice Ciuill policies are not the workes of man onely but proceed from the Prouidence of God It is necessarie that lawes should be appointed that men may liue honestly and iustly one with another Q. What be the effects and ends of Policie 1 A. To frame and vnite vs to the company of men 2 To conforme our manners to Ciuill Iustice. 3 To set vs at agreement one with another 4 To maintaine and preserue common peace and tranquility 5 To cause vs communicate together without fraude 6 To bridle and punish the insolency of the wicked 7 To represse blasphemies against the diuine Nature Q. What signifies Policie 1 A A burgessey that is to say the participation of the rightes and priuiledges of a Towne 2 The manner of life vsed by some politicall person 3 A worthy deed 4 The order and estate whereby one or many townes are gouerned Q. How is a Common-wealth diuided A. Into good which respecteth the publique profit of the Citizens Into bad which seeketh only the increase of priuate commoditie Q. How many kindes are there of good gouernment 1. A. Three Monarchia or princely gouernment as it is with vs at this time laudable and most blessed 2. Aristocratia or the gouernment of the Nobilitie as was the gouernment of the first and former Romane Consuls that is to say Iunius Brutus Tarquinius Collatinus Seruius Sulpitius Manlius Tullius who ruled 301. yeares After them Furius Camillus Paulus Aemilius Fabij Metelli Scipiones Catones Cicero c. all mightie in warre and peace 3. Politia or the Policie of the ciuill Magistrate who expelled the Decem-viri because one of them that is to say Appius Claudius rauished Virginia the daughter of a Noble Citizen of Rome Q. How many kindes are there of bad gouernment 1. A. Three likewise Tyrannis that is to say of Tyrants as of Tarquinius Silla Caesar c. Or where the king obtruding his commaundements for all reason vndeseruedly afflicteth the common-wealth 2. Oligarchia or the vsurping of a few such as were some Senators made by the common people at Rome inclining vnto the wandering affections of the multitude that they might merit the peoples fauour The discommoditics of this gouernment Rome felt in that dangerous office called Trium-viratus that is the office of three men in like authority and appeared most pernitiously in that ambitious Protectorship and Triumuiracie of Caesar Crassus and Pompey and last of all in the Triumuiracy of Antonius Octautus and Lepidus 3. Anarchia or the authority of the raging and audacious Commons who when Antonius was moued and prouoked with anger most villanously murthered Cicero and many States because the Senate created Octautus Caesar Consul and passing by ambitiously put back Antonius desiring the gouernment This popular State is vnstai'd and very quickly goeth to ruine and easily degenerateth into another Tirannie Not the Romanes only but the Thebanes Spartans and Athenians flourishing with great Soueraignties haue knowne all these kindes of gouernment Q. How are these kindes of gouernments disposed A. It is to be noted that a common-wealth and the good and most perfect kindes of gouernment are very seldome found absolutely simple but fitly composed amongst themselues For a certaine mixture is voluntarily admitted amongst them yet so mixt and tempered that in a triple forme as in a sweet harmonie one counsell signifieth as it were one minde Yet the Common-wealth keepeth her name of the worthier part ruling the rest It is also to be noted that a Common-wealth very seldome is long found firme and strong if God protect it not for it is compared to the fraile nature and inconstant minde of men the said Politique body being compact of them which are often tossed hither and thither with variable occurrences An excellent sharpnes of the wit and an admirable quicknes and Wisdome are requisite in inuenting the best Policies Q. What is most profitable to a Common-wealth A. There is no treasure more commodious to a Prince or Common-wealth then Councellours excelling in vertue wisdome fidelitie and valour The graue Councell of Kings maketh euery thing knowne which he would haue searched out Q. How many sorts of Men are necessarie in a Common-wealth 1. A. Three Magistrates who may rule iustly and these Plato calleth golden men 2. Captaines and Souldiers who may valiantly and faithfully defend and these are called Siluer men 3. Artificers who may helpe by disciplines and profitable Artes and these are called Brasen men A well-ordered Common-wealth consisteth of religion and Politique Lawes Of Lawes Q. VVhat is a Law A. Cicero de lege defineth a Law to bee a certaine rule proceeding from the will of God perswading that which is iust and good and prohibiting euill Q. VVhat is to be obserued in making of Lawes 1 A. To establish them 2 To disanull them againe 3 To interpret them 4 To execute them Q. VVhat is to bee considered in establishing of Lawes 1 A. First what things are most conuenient in euery Common wealth and doe bring forth Commodity or Preseruation Losse or Destruction Architas willeth that in establishing Lawes those things be first confirmed which belong to God next those things which are honest and commendable after tihngs profitable 2 Secondly what things in times past haue brought commodity or discommodity either to our or forreigne gouernment Q. What in disanulling Lawes A. They must be disanulled wholly when they are repugnant to Religion and Policie and in part when some things are to be changed If any thing must be changed it must be by little and little which by little and little hath increased Q. What is to be obserued in interpreting the Lawes A. Sanctity and Equity least they make white of blacke and blacke of white Q. What in executing them A. The care thereof doth properly belong to Princes Counsellours Iudges and Magistrates In whome are requisite