sea and thither doe returne againe so all good commeth from God and to him must hee referred The loue of God is twofold towards Man the one generall as wee are the Sonnes of Adam and the Images of himselfe and the other more speciall towards his Flect as they are regenerate and borne anew in Christ Iesus Q. To whome is the Third kinde of appetite proper A. The Third kinde of appetite called voluntary is proper to Man onely and is that faculty and vertue of the Soule whereby wee desire that which is good and eschew euill commonly called the Will which faculty is guided and directed by Reason That which is called Will in man is in beastes called Sensuall appetite Sensuall knowledge is giuen for Sensuall goods and Spirituall knowledge for those goods that are Spirituall Of Reason and Will Q. What be the acceptions of these words Reason and Will A. They be diuers Reason is sometimes taken for the Minde that giueth Direction and Counsell and for the Will that obayeth and restraineth the affections Reason is also taken for the arguments and discourses of Reason So that Reason is first taken for the power of the Soule and next for the Act that proceedeth from that power The like may be said of the word Will for it is commonly taken not so much for the power and vertue which the Soule hath to Will as for the act and effect of willing Q. How many are the actions of the Will 1. A. Two The one an inclination to good 2. The other an eschewing of euill Though Reason rule as a Prince or Magistrate ouer the other partes and vertues of the Soule yet to Will shee is as the Councellor or director to admonish or conduct So that the Will desireth or refuseth nothing which Reason hath not first shewed that it is either to bee desired or disdained The Will hath no light of it selfe but is lightened by the minde that is to say by reason and vnderstanding Q. What is the naturall disposition of the Will A. It is alwayes inclined to good or to that which seemeth to be good and to shunne that which is euill or hath a shew of euill when the Will followeth any other obiect but that which is good it proceedeth from Sinne which raigneth in vs through the corruption of nature As the Image of God doth shine in vs by vnderstanding so doth it also by the will which is without constraint or violence for as God worketh what it pleaseth him with all liberty euen so he hath appoynted the Will to do which he hath given to Men Angels If the Will were not created of God to follow that which is good there would bee no cause why it should loue or desire vertue more then vice or loue God rather then hate him Q. What is the difference betweene Reason Iudgement and Contemplation 1. A. Reason is as it were the inquisition of the truth that is sought for 2. Iudgement is as the election that maketh choyse of the truth 3. Contemplation a quiet and setled be holding of all those things that were gathered together by Reason and approued by Iudgement Wee ought to ioyne action with Contemplation As the nature of man is more noble and excellent so will hee delight in heauenly and celestiall things and the more abiect earthly and vile it is the more pleasure will hee take in things base and contemptible As God hath giuen us vnderstanding to know him and his lawe so hath hee giuen vs a Will to follow him and his lawe so farre forth as our Nature is capable thereof But by reason of naturall corruption which remaineth in vs our vnderstanding is darkened by Ignorance and our Will searcheth after other things and leaueth the knowledge of God As beastes haue a kinde of Knowledge agreeable to their Nature and to the qualitie of that good which being fit for them is the greatest they can attaine vnto So also hath man a knowledge according to his nature and the end for which hee was created Q. VVhat is the difference between the Naturall man and the man Regenerate A. The one is guided by the light of nature and the other by the Spirit of God The one propoundeth God vnto it selfe as the soueraigne good in whome alone it is satisfied The other seekes after no other good then that which consisteth in this temporall life and the commodities thereof As morall vertues riches honour and such like When vnderstanding is blinded the will is turned out of the way Q. What is the power of the Will 1. A. It is in the choyse of the Will whether she will propound a thing to the minde to bee consulted of or not 2. Vpon deliberation shee may commaund to prosecute the same or to deferre it 3. If consultation be finished and iudgement giuen yet may the Will stay her selfe from following after that which is iudged to be good by Reason Q. What is the difference of mans obedience towards God and of other creatures A. Men and Angels obey God according to iudgement and knowledge But other creatures Beastes plantes and stones obey God not of any knowledge that they haue of his will nor of any Iudgement to discerne good from euill but only so farre forth as they are drawne by naturall inclination to those things that concerne their Nature Of the Heart and of the affections of the Soule Q. VVhat is the difference betweene Vnderstanding and the Will and affections A. Vnderstanding is placed in the brayne The will and affections in the heart whereby it commeth to passe that wee see many indued with great knowledge of honest and vertuous things but they haue no good affection to follow after them and to put them in practise because their heart and their brayne theyr vnderstanding and their will agrees not Besides weesee many haue a will to doe well yet for want of vnderstanding doe faile therein because they know not what is iust Or the difference is thus Vnderstanding goes before the affections and they follow as we cannot hate nor loue before wee know the thing to be hated or loued The affections of the heart resemble a firy furnace or a thicke smoke ascending out of a fire which blindeth whereby the minde reason and memory are darkened Q. VVhat is the Heart A. It is the first that receiueth life and the last that leaueth it Besides it is the shoppe of the vitall Spirits without which no member of the body is able to liue or performe his duty and therefore not without cause taken in the Scripture not onely for the seat of affections but also of Reason and Vnderstanding God hath made the heart like a Piramide or flame offire to signifie that it is the place of that naturall fire which is in the body appointed to giue it so much naturall heat as is necessarie for the life thereof The aire that cooles the heart is first prepared in the lungs that it may not
his vnderstanding is better Q. How cometh that to passe A. It happeneth either by The benefit of nature  By study exercise or by  a speciall guift of God Naturall and Supernaturall Q. What light is in man A. There is in man a two-fold light By Naturall light wee knowe a man as he is compounded of flesh and bloud By Supernaturall light as he is compounded of body and Soule to the seruice of God and an inheritor of heauen Some there are that want light of minde euen in things that are cleere and manifest Q. How happens that 1. A. It befalleth them three waies either through blockishnesse of Vnderstanding 2. Negligence and want of Exercise or 3. By the just iudgement of God who for their sinnes hath blinded their minds as wordly carnall and vnfaithfull men As things put betweene our eyes and light are either thicke and foggy thinne and transparent so doe our eyes receiue more or lesse light in like manner the light of Vnderstanding is wonderfull variable by reason of the diuersity of things set before it in this life to hinder it sundry wayes In some more in some lesse The manners of men follow the disposition of their bodies for God hath so tempered the nature thereof with that of the Soule to make them agree well together as the one taketh much of the other either to good or bad purpose as they are either well or ill affected Of the Soule and Spirit Q. What is the Difference between the Soule the Spirit A. By the Soule is vnderstood Man as he is borne hauing the vse of the Animall naturall and vitall powers 2. By the Spirit whatsoeuer grace and knowledge is giuen vnto man by God So that by Soule is vnderstood Man as he is in the corruption of his nature and by Spirit as he is regenerate and borne anew There are degrees appointed by which the body ascendeth to his perfection and descendeth againe to his dissolution but the Soule hath no such degrees by reason it is neither Corporall nor mortall but remaineth in the substance and nature which first it had which is celestiall and diuine but if the question be of the powers and vertues thereof the Soule may be thought to increase or diminish according to the growth and decay of the body but it is not so for the reason is because she is manifested more in one age then another God doth not bestow his gifts at once but by little and little as be iudgeth expedient Q. Is not the Soule corrupt A. No the Soule is so farre from corruption that it keepeth the body from corrupting as long as it is therein The Soule is compared to a cunning workeman who without his workes is notwithstanding a workeman and to a Musition who without his instruments is not withstanding a Musition so the Soule remoued from the members of the body remaineth notwithstanding perfect in her owne nature of no lesse hability and power then she was before As God is in a manner made visible vnto vs by his workes so is the Soule by her effects and faculties proceeding from the body God worketh in the world as the Soule doth in the body of man As there is but one Soule in one body sufficient for all the parts thereof so there is but one God in the world sufficient for all the creatures Q. VVhat is the principall effect of the Soule A. It is to giue life The Soule being a spirituall nature is knowne by her effects The Vnderstanding cannot attaine to an entire and perfect knowledge of the Soule from the Soule proceedeth the Inuention of all Artes and Sciences The Soule is a more excellent creature then either Firmament Sunne Moone or Starres or any thing created vnder the cope of heauen for that it is indued with Reason and Immortality which they are not Q. How are the creatures of God distinguished A. All creatures are either Spirituall or bodily Spirituall creatures are they which wanting bodies are not subiect to bodily Sense and such are Angels and the Spirits of men Bodily creatures are those which are visible and may befelt and perceiued by the externall Senses whereof there are two sorts 1. Some hauing life 2. And some none Q. VVhat are those that haue no life A. They differ in two respects some of them haue no naturall motion as Starres Metals and Minerals other haue as Fire Aire Windes Of those that haue motion some are corruptible and subiect to change as Fire Water Ayre Others incorruptible continuing alwaies firme in their state during the course of this world as the Sun Moone and Starres For the change that is amongest them is not in their owne substance Nature and qualitie but in regard of vs and of our sight Q. How many sorts are there of Creatures that haue life A. Fower viz. Vegetatiue Sensitiue Cogitatiue Rationall Q. Wherein doe they consist 1. A. Vegetatiue consisteth in herbes Trees and plants 2. Sensitiue in Sea sponges Cockles and Oisters 3. Cogitatiue in brute beastes hauing the vertue of Cogitation knowledge and Memorie how to preserue their liues guide and gouerne themselues according to naturall inclination 4. Rationall indued with Reason and Vnderstanding and containing besides all the other three Q. How many kindes of appetites are there A. Three that is Naturall Sensitiue Voluntarie Q. How is the Naturall appetite diuided 1. A. Into two sorts common to all creatures whether they haue life or no life which is an inclination without action as when we say Heauy things goe downward and light things vpward 2. And another kind which hath an action ioyn'd with inclination and yet proceedeth not of any Sense which property is proper to plants for we see by experience that they haue an appetite to drawe vnto them and to retaine that which is meet for their nature and food as if a Tree waxe dry it draweth moisture And this appetite is also of two sorts the one without Sense as before and the other with Sense and feeling as in the parts of mans body and in hunger thirst and the Seat of this appetite is properly in the liuor Some members of the body serue themselues and their appetite is without Sense and some serue the whole body and their appetite is with Sense as in the stomacke hunger Q. How is the Sensitiue appetite diuided A. Into two sorts likewise Either with touching as heat Colde Drynesse or moysture or without touching and follow the thought and Imagination of Man which are properly call'd affections and haue their seat in the heart By affections are meant properly those motions of the heart which follow knowledge and either seeke after or reiect that which is offered vnto them Q. What is the end of knowledge A. To desire that good which it knoweth and in desiring to follow the same vntill it hath ioyned and knit it selfe vnto it as neere as is possible As all riuers haue their beginning from the
Couetousnes or the Care which wee take for things necessary for this life Q. Why are the affections of the Soule compared to the waues of the Sea A. Some winds are very small and moue the water but a little Others are more vehement and raise vp certaine waues and some againe are so tempestuous and make such horrible stormes and gulfes as Sea Sand and Fish seeme to be turned topsy-turuy Euen so the affections of the Soule some are so light as they seeme to be nothing else but small beginnings of mouing There are other stronger which moue it somewhat more Some also are so violent that they trouble it and driue the soule out from her Seat of Iudgement which are properly called Perturbations and Commotions but the other two kindes of motions are called Affections Perturbations are also called Passions because whē we see any one violently caried away with any affection either of anger griefe ioy or such like we say he is Passionate Q. What is the originall of violent motions in the Soule A. They proceed of Ignorance and Inconsideratenesse or through a false perswasion which maketh vs thinke that the good or euill is greater then indeed it is If we see any affection to begin to moue by the meanes of naturall inclination wee ought presently to stay it compelling it to obay and giue place to right iudgement Q. How many kinds are there of good 1. A. Two The one in Nature 2. The other in Opinion The more the iudgement is infected and plunged in the flesh the more carnall are the affections the more violent and the more in number Contrariwise the more pure the iudgement is and the higher lifted from the flesh and the earth the fewer and lighter are the affections that trouble it Q. What is the number and variety of Affections A. The number of the affections is infinit not in respect of their nature but in regard of vs that cannot comprehend it Q. What is the cause of all motions in the Soule A. They are in regard of some good we seeke or of some euill we would auoid therefore euery motion tendeth to good or withdraweth it selfe from euill which is either present past or to come Q. How many kinds are there of Punishment 1. A. Two The Punishment by losse 1. And the punishment in Sense and feeling The wicked are not onely depriued of a blessed life but besides that are detained in perpetuall torment The motion of that present good which wee haue already gotten is called Ioy. The motion of some good to come is called Desire If the matter be of some euill it is called Offence because the Soule is offended and displeased therewith This displeasure confirmed is turned into hatred Griefe is for some present euill Feare of some euill to come Q What is the motion against a present euill 1. A. Anger 2. Enuy. 3. Indignation Q. What against an euill to come 1. A. Confidence 2. Boldnesse Q. How are the Affections comprehended  Fauour  A. One vnder another as Reuerence vnder Delight vnder Ioy. Mercy Loue. Hope vnder Desire   Desire vnder griefe   Enuy Spring of Loue As I loue my wife therefor I hate him that hurteth her  Hatred   Anger   Pride is a monster compounded of  Ioy   Desire   Boldnesse As in a sedition or ciuill dissention few or none consider who is the worthier person to obay and follow but who is the stronger and most mighty so in the fight of the affections there is no respect had to that which is most iust but to that onely which is strongest and most violent and which hath gotten such power ouer the Soule that it hath wholly subdued her vnto it What soeuer affections are in vs there is alwaies some ioy or some griefe ioyned with them Q. How many are the motions of the heart 1. A. Two The first serues for the refreshing maintenance and preseruation of the same 2. The second is in the imbracing or refusing of such affections as are holesome or hurtfull both for the body and Soule Ioy doth open and inlarge the heart Griese causeth it to retire and close vpit selfe The face is as a glasse or Image wherein ioy and gladnesse is represented Of Joy and Sorrow Q. What is Ioy A. It is a motion of the Soule proceeding from the iudgement of some good which is already present or certainely neere at hand Q. Why doe the effects of Ioy appeare more in the face then in any other part A. The reason is because Ioy disperseth much naturall heat with the bloud beside great aboundance of spirit throughout the whole body the greatest portion whereof is carried to the face Q. VVhat is Sorrow A. It is an affection of the Soule where by the heart is restrained and pressed either with some euill present or that is to come As there is Pleasure and Rest in Ioy so there is in Sorrow Dolour and Torment Melancholy men are sad although no harme haue befallen yet can they not yeild areason for their heauines Melancholy maketh the Spirit and Minde darkish whereby it becomes full of stupiditie and blockishnes and the heart looseth all his cherefulnes It cooleth the brayne and maketh a man heauy and drowsie Q. What bee the effects of Sorrow 1. A. It maketh a man weary of all things to refuse all ioy and consolation to hate himselfe and to despayre 2. It depriuerh the face of colour 3. It impaireth all health 4. It maketh the body leane Q. What bee the companions of Sorrow A. They are Sighes Plaintes Groanes Teares Yet by groaning sighing and weeping the heart doth in some sort open it selfe as if it would come forth to breath least being wholly shut vp with Sorrow it should be stifled Q. What is the vse of Teares 1. A. They are giuen to testifie and manifest our greefe to others thereby to procure vs pitty and compassion from them 2. They serue vs further to declare what compassion wee haue of other Mens sorrowes When wee can no otherwise comfort a friend yet to bee sory for his heautnes is some consolation which cannot bee showne vnlesse wee haue Loue in our hearts Of Hope and Feare Q. What is Hope A. It is an assurance of some good to come and a preparation to receiue the same Hope is a desire ioyned with confidence that the good which we wish for will come to passe Or thus It is a certaine expectation of future blessednes proceeding only from the grace of God Hope according to the Scriptures is as sure of that which it expecteth as if it did already possesse it Q. What is assurance A. It is a certaine perswasion and trust whereby we are confirmed in danger against euills that threaten vs. As Sorrow is a greefe for some present euill which a Man feeleth shutting vp the heart as vnwilling to receiue it So Feare is a Sorrow which the heart conceiueth of
some looked-for euill closing vp the heart as willing to auoyd it So that this is the difference betweene Sorrow and Feare Sorrow is in respect of euill present Feare in respect of euill to come Q. Why doe many dye for Feare A. Because the aboundance of bloud that retyres to the heart in time of fear e to comfort it confounds it yea and choakes and stifles it Palenes in the face is a signe of courage and rednes of Cowardlynes As it is impudency in a childe not to blush so it is cowardise in a man of warre to looke red in time of daunger by reason that the more bloud is in the face the lesse is about the heart to comfort and strengthen it so that it waxeth faynt and weake Q. What is boldnes A. It is a confidence which pricketh forward the courage either to repell euills or to follow after good things which are excellent hard to obtaine When the heart hath once fruition of that goodwhich it desireth it is still and quiet and rests it selfe in the same Q. VVhy are sundry affections placed by God in the Nature of Man A. In regard of sundry good things which are meete for his will to long after and desire As for example Ioy and Hope are giuen to seeke after God his Soueraigne good in whome alone hee may finde all delight rest and pleasure Sorrow and Feare are as Testimonies of the iudgement of God and executioners of his vengeance Feare to keepe vs in awe of euills to come and Sorrow to afflict vs for euills past Q. VVhat is delight and pleasure A. It is the rest of the Spirit with the perfect knowledge of that is sought There is no delight or pleasure in any thing except there be some agreement betweene the part and power that receaueth pleasure and that which bringeth the same vnto it The pleasure must not bee too great or too small but aequally proportioned to the partes that receiue it Therefore as God is incomprehensible and infinite so is hee receiued with delight of that part of the Soule which cōmeth neerest vnto his Nature which is most incomprehensible most ample and most infinite in respect of their partes and that is the spirit and vnderstanding The Soule receiueth God in such sort as hee may bee comprehended of her and shee in a sort made capable of him The rude and ignorant sort are more mou'd with corporall and earthly things then with things spirituall and heauenly because by nature they are more led by the outward then by the inward Senses Q. VVhat are the delights taken by the outward Senses 1. A. By Touching which is most earthy and therefore the pleasures which come thereof are most abiect and vile 2. Delight taken by the Sense of Tasting is lesse contemptible yet brutish enough 3. By Smelling somewhat more noble but more sharpe in some kindes of beasts then Man 4. By hearing of more beauty and excellencie then the rest because more ayrie 5. By Sight most excellent because the eyes are of the nature of fire which commeth neerest to the caelestiall nature The like order may bee obserued in the internall Senses The baser and more vile the pleasures are the sooner doe they loath a man The more earthy and brutish the pleasure is the greater labour is to bee had about it Q. VVhy is a little griefe stronger in vs then a great deale of pleasure A. Because of the corruption of our nature and the declining course of our age and life The pleasures of the fancy are more stable and firme then those of the corporall Senses As for Example VVe are sooner cloyed with the pleasures of meats smelles Musicke the beholding of such like things then by the pleasure of riches power and honour which are the goods of fancy But the pleasures of Reason and of the Spirit continue longest The pleasures of the Soule neede no intermission of Time for the Soule is neuer wearied with contemplation The Spirit is in continuall motion vnlesse the power from whence the motion proceedeth be by some impediment let or hindered As we see in drunkards or the Apoplexy It is as possible to take heat from fire as action from the Soule Those things which wee receiue of naturall things are of more force and purer and continue longer then artificiall pleasures For let a man shew vs the goodliest workes that may be of siluer gold pictures garments or houses and after we haue beheld them foure or fiue times wee beginne to bee full of them and to be weary but who is euer weary in beholding I will not say the Heauens Sunne Moone and Starres but Earth Sea Riuers Mountaines Vallies Gardens Trees Herbes and Flowers The cause thereof is the agreement of nature for we beeing naturall naturall things are more agreable vnto vs then artificiall Of Loue. Q. VVhat is Loue A. It is an affection of the Heart which lusteth after that which is good indeed or which seemeth vnto it to be so desiring to draw that good to it selfe that it may enioy it Q. How is Loue ingendred A. VVhen Iudgement hath censured a thing to be good Will goeth out as it were to meet it and to conduct it to the heart whereunto it is vnited Q. VVhat be the branches of this Loue 1. A. Desire which by reason of the corruptiō of our Nature are cōmonly taken more in the euill then in the good part 2. Cupidity or Coueting  Q. VVhat is true Loue A. It is to loue a thing because it is good in it selfe for it selfe and not in respect of any profit that may come vnto vs thereby With this Loue we ought to loue God our neighbours and friends An Image of this Loue is the Loue of parents towards their children When Loue is reciprocall and mutuall so that he which is loued doth also loue then is friendship bred of Loue. Similitude and likenes is the cause of Loue. We are the Similitude and Image of God Therefore God loueth vs. Beauty also procureth Loue which is as a flower of goodnes for as there is an agreement betweene the body and rhe soule so bodily beauty is as it were an Image of the beauty of the soule Q. How is Beauty defined A. It is a grace of God that proceedeth of the apt proportion and agreement of parts Q. Wherein doth it consist A. In foure things that is Figure Number Greatnes Situation Q. How many kinds are there of good 1. A. Three The first is pleasant which delight our Senses being properly called the Goods of the body 2. The second profitable as Riches Honour and Promotion being called the Goods of Fortune 3. The third honest as Wisdome Prudence and Vertue which are the Goods of the Soule To these three kinds of Goods are annexed three kinds of Loue the two first may be well called the perturbations of the Soule the last to good and honest things is the Loue that truely maketh a man