THE DIGNITIE OF MAN Both IN THE PERFECTIONS OF HIS SOVLE 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. Prodeo vt me perlegas Perlege vt proficias LONDON Printed by EDWARD ALLDE dwelling vppon Lambert-hill neere old Fish-street 1612. QVód CRVCE cuncta tuâ purgas mea crimina CHRISTE Tu Redamandus eris Redimens Redimar Redamando Vt sic non Redamem nisi quae REDAMANDA Redemptus Hinc mihi tuta Quies et Honos PVLVINAR honores Signat BIS-BINVM format CRVX ALBAque firmat Te sancté et dignè et synceré vt semper Honorem AREA sanguinea est Fugiam quó ad Sanguinis Aram CHRISTE tui et curas inter securè quiescam CRVX dignum tutum PVLVIN facit ARRA firmum Indè REDEMPTOREM vt Redamem REDAMANDA Redemptus A. N. TO THE WORTHIE LEARNED AND INDICIOVS GENTLEman WILLIAM REDMAN of great Shelford in the Countie of Cambridge Esquire SIR It is a prescription of such priuiledge and so familiar a custome at this day to dedicate Books to some person or other either of great place and calling or of honorable minde and disposition that hee keepes not Decorum with these times that accompanies not the same course The fashion at first was propagated by two parents Affection and Care the one rising from the merited good conceit of the Patron the other to preuent the malice of detractors vnder the shield of Protection for weakenes hath need of helpe and supportance as well in Politique as Naturall bodies so likewise in the studies and labours of the minde Such whose fame goes still before them to dilate their actes craue no other Apologie then their owne worthines because their power is able to defend them but in priuate and inferiour studies that want countenance in themselues the extensiue power of greatnesse giues strength and encouragement to intensiue weakenesse when our indeauours though vnworthie of acceptance are suffered in their insufficient age to growe vp and prosper in the defensiue bulwarke of Protection against the stormes of enuious and calumnious tongues that by continuance through vse and practise they may happily afterwards proue worthie of regard Knowing therefore your eminent knowledge in matter of learning and that you are a Readman in all the faculties of the minde in all affection I beare this worke to your worthy iudgment presuming in the want of mine owne worth to shield the same vnder your worthines and to passe it vnder your patronage against the sowre humours of such as still doing nothing yet value themselues by detracting from others for Liuore nihil sublimius and dogges euen by Nature must barke against the Moone The worke I consecrate vnto your view is as a Tree spreading with diuers branches and bringing forth seuerall fruits in which if any of them proue pleasing and acceptable to your tast and liking I shall hold the paines well bestowed that haue brought the same to such ripenes and perfection and pretermit no times or occasion wherein I may shew my thankfull remembrance of your loue in some worthier labour hereafter but euer rest Deuoted vnto you in all affection Antho. Nixon The Dignity of Man Both In the Perfections of his Soule and body Of Man And of the Coniunction of his Soule and body Question WHat is Man Answer A creature after the Image of God compound of Body and Soule and capable of reason Q. To what end was he made A. To set forth the glory of his Creator Q. What is his duty A. To knowe his owne Nature and to contemplate the Nature diuine Q. What are the effects of the knowledge of our selues A. To bee humbled greatly and to glory and reioyce to bee humbled in respect of the Sence and feeling of our Vanities to glory in respect of the mercy of God By whose grace wee recouer our selues from the daunger thereof Q. What guides haue wee for obtayning of the same A. Three I Godlines whereby wee know God to bee our Creator 2. Holines whereby we yeild vnto him continuall praise 3 Religion by which wee meditate vppon his benifits and are knit vnto him by Faith Q. What be the effects of Regeneration A. 1 To couet that perfection and glorious liberty whereof Man by Adam is depriued 2. To gather Phisicke out of holy writte if not to cure yet to represse his wicked inclinations 3. To account calamities as chastisements for sinne 4. To ioyne together the Actiue and Contemplatiue life in hope of life eternall Q. What is the cheife good of Man A. The rest and tranquilitie of the Soule Q. How is the Coniunction of the soule and body A. It is wonderfull for the one is light the other heauie The one is a Coelestiall fyre the other colde earthie the one inuisible the other palpable the one immortall and the other mortall and are maintained by agreeing discords Q. What is the greatest thing contained in a little place A. The Soule of Man placed in mans body Q. Why is Man more carefull of the body then the soule A. Because his minde stayeth wholy in things subiect to sight because of the soule is inuisible it is the least of his care to furnish her with that which shee desireth whereupon it commeth to passe that the least discommodityes of the flesh seeme grieuous but the incurable diseases of the Soule are not so much as felt Q. Why are wee afflicted with bodily diseases A. To awake vs out of our sinne to warne vs of our dutie and to keepe vs in awe for there are in the body certaine naturall passions properly belonging vnto it euen from the first creation thereof which are not to be taken away without the abolishing of Nature Q. What is the cause of Passions A. Pleasure and greife Q. What is Passion A. The perturbations of the Soule neuer arise for that which is the true good of the Soule but only for that which Fooles doe falsely call good and Philosophers call the goods of the body and of Fortune Q. What is the difference betweene the Soule and the Spirit A. The Soule is common to all things that haue life But the Spirit which is immortall and capable of Reason and knowledge is proper to Man only Or wee may say the Spirit is the first and principall part of the Soule wherein the minde vnderstanding and memory are contayned The minde a as white paper wherein as Man groweth in age and iudgement hee writeth his thoughts and cogitations which the studies of learning doe affoord Q. What is the fight betweene the Spirit the flesh A. First By the Spirit wee tread the path to immortall happines 2. By the flesh wee stray into the way of death and misery 3. By the Spirit wee thinke to liue iustly 4. By the flesh wee are stirred forward to iniquity 5. By the Spirit wee contemne the world 6. By the Flesh
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
enter in too hot or too cold Sense and Motion are carried by the animall power in the Sinewes from the braine Life from the heart in the arteries which is the Vitallpower and bloud from the Liuor in the veines which is the naturallpower Although the heart giueth life vnto the whole body yet can it not liue alone without the necessarie helpe of other members Q. Where is the situation of the Heart A. It is in the brest the forme there of is Piramicall ' the matter and substance hard and thicke flesh There are two hollow places in the heart the one on the right containing the bloud that comes from the liuor the other on the left side where the vitall Spirits are ingendred and is conueyed by the great artery which a little from the heart diuideth it selfe into two branches the one whereof ascendeth vpward the other descendeth downeward Q. VVhat is the vitall Spirit A. It is a certaine bright and liuely flame like to the celestiall nature which giueth life and heat to the whole body Q. VVhat are the Affections A. VVe call them the motions of the Soule which consist in the following after good and eschewing of euill Man was not onelyereated to be but to be well for God hath not onely giuen man aninclination to preserue himselfe in life but an appetite also and desire of that which is good to the intent hee might bee well In the pursuite of good euill which is the contrary must be flied from Some affections goe before iudgement as those that are ingendred of the disposition of the body as hunger thirst sorrow in time of sickenesse ioye proceeding of purebloud And some follow after iudgement as those that haue their originall from the disposition of the minde as faith hope charity and such like Q. VVhat agreement is there betweene the qualities and temperature of the body and the affections of the Soule A. There is great agreement insomuch that as the bodies of men are compounded of the qualities of heat cold moisture and drinesse so are the affections either hot cold drie or moist or mingled of their diuers qualities so that euery one is most subiect to those affections that come neerest to the nature temperature and complexion of the body As for Example Ioy is hot and moist therefore children young men and healthfull persons are inclined most to that affection which are hot and moist Sorrow is cold and dry therefore it is most incident to old folkes and melancholy persons which are cold and dry As the affections follow the temperature of the body so haue they great power and sway ouer the body Q. What are wee taught by the agreement betweene the affections of the Soule and the temperature of the body A. We may learne to be moderate in eating and drinking for as we are either temperate or intemperate so the affections of the Soule will be more moderate or immoderate and the perturbations which they shall bring with them will be greater or lesser more easie or vneasie to be prouoked or appeased We ought to be carefull to liue soberly since the temperance or intemperance of the body extendeth to the helpe or maintenance or to the hurt or trouble of the Soule The affections breed the health or sickenes of the Soule according as they are either temperate or intemperate Vertue is the health of the Soule Vice the sickenes sinne the cause of all disorders diseases and death Q. How many things are to be required in knowledge 1. A. Three The first is naturall principles which are markes and notes of nature as to know fire is hot water is cold c. 2. The second is actions which compare one thing with another separate discourse iudge approue or refuse and besides are sodaine and passe lightly without stay 3. The third Habites which are an often musing or meditating vppon things vntill they are imprinted so in the minde as they can hardly or neuer be forgotten Q. How many things are to be considered in the Soule A. Fower viz. Naturall inclinations Actions Habits and Affections We are naturally inclined to loue our wiues children and kinsfolke which naturall inclination well ordered is the Fountaine of vertue but disordered The originall of vice Loue towards our selues and all other creatures ought to bee guided by Faith and inkindled by the holy Ghost that is to say it must bee in God and for God as the loue of Abraham to Isaac Vertues vsed in excesse turne into vices as Seueritie into Cruelty Loue into fond dotage As diseases ingender in the body of the humors that are in it according to their chaunge mingling or corruption so it falleth out in the nature of the Soule and the affections thereof Of the actions of the Soule foure are at the first perfect and absolute as sight or hearing others want vse and exercise to make them perfect as Art Science Prudence and such like Vse breeds custome and custome growes into a habite which is a constant desiring of a thing or eschewing of the same Q. How farre extends the Habit A. Not only to those things which wee doe but to those things which wee suffer and are displeasing and contrary to our nature for Custome by a little and little diminisheth the Sense of greefe and payne as appeareth in diseases which commonly seeme not so greeuous and intolerable vnto vs after wee haue beene long accustomed vnto them as in the beginning of them The like may be said of pouertie and affliction Q. Why is it more easie to follow vice then vertue A. The reason is because the one is more agreeable to our corrupt nature But how hard soeuer it bee to our flesh to follow vertue yet Custome will make it easie Therefore it is good to bee accustomed to good things There is nothing of greater force either to good or euill then custome which seemeth to bee another nature To doe is not sufficient but to doe well Vnlesse wee attaine to a Habite in goodnes two Inconueniences doe follow our Soule either worketh in vaine or like a new Apprentise vnskilfully Habite is nothing els but a perfection or expertnes in any thing confirmed by Time vse and custome VVhen the actions of an affection are growne to bee habites then are they called either vertues or vices according as they are either well or ill done Q. Why hath God giuen affections to the Soule A. That it might bee wakened and stirred vp as it were with prickes thereby to be kept from idlenes from being lulled a sleep and oppressed with the heauines of the body and so neglect the care of good things and of that which is very expedient and profitable for it selfe Q. Of what sort are the affections of the Soule A. The affections of the soule are two-fold Some are as Spurres to pricke her forward Others as a bridle to holde her backe The prickes that moue the Soule forward are sometimes too sharp as in
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
shall bee For it stayeth it not in that which it receaueth from the Senses but addeth or diminisheth changeth or rechangeth as it listeth The Fantasye can counterfait nothing except it first haue some ground in nature and the workes of God which when it once hath obtayned It is a wonder what strange inuentions it forgeth Q. VVhat motions is the Fantasie subiect vnto A. By reason of the agreement that is betweene Spirituall natures the Fantasie is very subiect to the Motions of good or ill Spirits for as Angels doe represent vnto our mindes good and heauenly things whether wee bee waking or sleeping euen so euill spirits trouble vs with diuers bad illusions according as they finde vs apt or disposed thereunto Q. What is the force of Imagination A. It is such as oftentimes it printeth in the body the Images of those things it apprehendeth as in the longings of women with childe Many times also wee see some as can hardly goe ouer a bridge by reason of the apprehension of the daunger which they haue conceaued in their Fantasie or Imagination It is not without Reason also where it is said Fantasie breedeth the fact for wee see many fall into those mishaps which they haue forged and imprinted in their owne Imagination Of Reason Q. What is Reason A. It is a facultie of the Soule able to iudge of things imagined and perceiued by the other Senses to know whether they bee good or bad and what is to be imbraced or eschewed Q. VVhere is the seate of Reason A. It is placed in the middest of the braine as in the safest fortresse of the whole frame of man to raigne amidst all the other Senses as a Prince and Lord ouer them all Q. What is the Memory A. It serues in place of a Secretary or as a Register-booke in which is entred whatsoeuer is ordained or decreed by Reason Q. VVhere is the seat of Memory A. It is placed in the hinder parts of the braine Q. VVhat is the difference of the Senses 1. A. The knowledge that we haue by outward Sense is as if wee beheld the shadow of a thing 2. By Imagination and Fantasie as if we did looke vppon the Image which hath a more cleare and liuely representation then the shadow hath 3. By Vnderstanding as if we vewed not onely the shadowes or Images but also the very bodies 4. By Reason as if beside the shadow Image and body we saw also the effects and vertues Q. VVhat is the agreement of the Senses 1. A. The outward Sense ferueth the Imagination and Fantasie 2. Fantasie Vnderstanding 3. Vnderstanding Consideration 4. Consideration Recordation 5. Recordation Conference 6. Conference Reason 7. Reason Memory and Memory serueth them all Q. VVhat be the effects of Reason 1. A. It discerneth falshood from truth and good from bad 2. It considereth the quality and quantity of things presented vnto it by the Common Sense Q. VVhat is Contemplation A. It is a settled and assured view of all those things that haue beene culled out by Reason and Iudgement Q. Is there not a double discourse of Reason in man 1. A. Yes The one consisteth in Speculation whose end is Faith 2. The other in Practise whose end is Well doing As the outward so the internall Senses some of them may be perisht and impaired and yet the rest remaine sound and perfect As the Imagination may be perisht when we conceiue and thinke that to be which is not as they that haue perswaded themselues to haue hornes or Serpents in their bodies or to be made of glasse and so imagined that whosoeuer pusht against them would strike them in peeces Q. VVhen is Reason troubled A. VVhen we cannot conceiue iudge nor examine things aright according as they ought to be considered of as in those that wil-fully kill or doe commit other mischieuous deeds without Sense or Consideration of what they doe Q. Doth not Memory sometime faile vs. A. Yes Memory hath beene in many so decayed as some haue beene seene who not onely haue forgot whatsoeuer was past but haue also lost the remembrance of their owne names their friends their parents and places where they had beene borne and bred Q. Wherein doth the good of beasts consist A. The proper and naturall good of beastes consisteth in corporall things belonging to the body The good whereunto man is inclined and ought to direct his thoughts cogitations and actions is spirituall and Eternall Q. VVhat doe the internall and externall Senses in man serue for A. Not onely for the good of his body and for this life as they doe in beasts but also for the good of the soule and a better life then can here be found Of the Spirit and Fantasie Q. VVhat is the contention betweene the Spirit and Fantasie A. Fantasie and Imagination being neere to the corporall Senses draw the soule to those things that are bodily but Reason and the Spirit pricke it forward and cause it to lift vp it selfe to more excellent things Q What is meant by a reasonable Soule A. We vnderstand by a reasonable soule or life such a soule and life as hath Counsell Iudgement and Discretion As there is nothing more excellent then Reason so there is nothing that more be seemeth Reason then to know loue and honour God Man of all other creatures is capable of Religion the fruite whereof consisteth not in this mortall life but in the life to come which may be an argument to prooue the Soule of man immortall The Soule of man is giuen vnto him more to vse then to know for the knowledge thereof belongeth to God Reason hath proper actions vertues and motions which it can and doth exercise without the helpe of bodily instruments as it hapneth in holy men who haue beene rauished in Spirit in the contemplation of celestiall and diuine thinges Q. What be the faculties of Reason A. Reason the soueraigne part of the Vnderstanding and Will Soule hath two faculties  For it being so that man is created to eternall happines therefore God hath giuen him the power and vertue to wish for it to the end he might desire to apply and ioyne himselfe vnto it This power and vertue is called The Will And for that he cannot will and desire any good vnlesse he first vnderstand and know the same he hath therefore also giuen him Vnderstanding Of Consideration Q. What is Consideration A. It is as it were a Repetition or after-Examination of things comitted to Memory that at length it may determine and iudge what is true what false what good and what euill Q. What degrees are there betweene Iudgement and Will A. Will doth follow after or refuse nothing but that which Iudgement hath first determined to be good or euill and Iudgement decreeth nothing before it be aduised by Reason Reason aduiseth not before she haue conferred things one with another and throughly examined them which property she takes from Consideration Consideration hath
like 2. Indiuination by the hand which is called Palmestry Q. What is the vse of the hand A. To touch to take holde and to defend Q What is the propertie of the Nailes A. To couer or arme the fingers to adorne helpe and take hold The parts af the hand are three The fingers the palme the wrest God hath giuen Man an vpright shape to the intent he might cast off the care of base and earthly matters to contemplate heauenly No other creature but Man hath the backe-bone made according to the streightnesse of the legges Q. Whereon doth the backe-bone consist A. Of foure and twenty seuerall bones and is compared to a chaine for the likenesse thereof if it were all of one peece man could not stoope but should be like a hogge or the body of a tree The Philosophers call a Man a tree turned vpward because he hath his roots in his head Q. What is the backe-bone called A. It is called Spina Dorsi by reason of the sharpe ends or points which each of them hath on euery side for his defence as it were thornes The Sinewes proceed from the marrow of the backe-bone which marrow proceedeth from the braine Ten false ribbes and foureteene others meeting together in the brest for the defence of the heart and lungs which are vitall parts Q. Why is not the belly couered with ribbes A. For two causes First by reason of the meat in it receiued 2. Secondly for the benefit of women that beare children The Share-bone is as a bulwarke to the bones The bones are nourished with marrow as the tree with sappe Vapours fumes and smoaky excrements mount vpward therefore the bones of the head are not so thicke and solid as the rest to the intent those fumes might euaporate and passe through the bones for the better disburthening of the braine Q. How are the bones of the head commodious to the braine A. The bones of the head are to the braine in sted of a Helmet to defend it All beasts that want necke want voice as in fishes and those which are called infecta animalia Q. How is the braine compared A. To a VVaggoner the muscles are compared to bittes and bridles the sinewes to reines the members that moue to horses and the rest of the body to the chariot it selfe so carried Of the Flesh. Q. VVhat is the vse of the Flesh 1. A. To fill vp emptie places 2. To strengthen those partes that are enuironed with it 3. To defend the members against heat and cold 4. To serue as a boulfter or pillow if any man fall or lye downe 5. To shaddow the body against heat 6. To be as a gowne against cold Of the Kernelles Q. VVhat kindes are there of Kernells in the body A. Two Some are more thicke and dry and serue to fasten the vpper partition of the members and vessels of the body to the end they should neither breake nor cleaue as in the necke groyne arme-pits and other parts Others there are not so thicke but more spongie and moist and full either of milke seed or a flegmaticke glewish humour Q. VVhat is the vse of Kernelles A. To soake and drinke vp as it were sponges the fleame that descendeth from the braine that it doe not fall vppon the lunges or into the stomacke or other partes to the danger thereof The least part of mans body is full of admiration and very profitable Of the Pappes Q. VVhy are the Pappes situated vppon the brest 1. A. First to conter-gard the most noble and necessary partes as the heart and lungs 2. Secondly to receiue heat and warm'th from the hart 3. Thirdly to beautifie that part of the body where they are placed 4. Fourthly for easie and comodious giuing of suck in women which they may doe either sitting lying going or standing 5. Fiftly for a testimonie of loue in the mother towards the children and againe in the children towards the mother The Infant in the mothers wombe receaueth nourishment and breath from the Nauill That nourishment is the menstrous bloud which after châ—dbirth ascendeth into the breasts and is conuerted into milke The colour of it is changed in the breasts to the intent it might not seeme loathsome Of Fat Q. VVhat is the vse of Fat A. To cloath the body and keepe it in naturall heat and to supple and annoint those parts that are in greatest motion Besides tbe outward skinne that couers the body there are certaine skinnes within which are called membranes The haire of the head is ingendred of grosse and fumy excrements Q. VVhere are the bodily Senses situated A. They are principaly in the head which although it be a narrow roome yet by reason of their consent and agreement the one doth nothinder the office of another So ought it to be with men for the world is bigge enough and hath goods enough for all if we had will to beare one with another and euery man would be contented with his estate We ought notoneneighbour to incroach vppon another no more then doth vppon the eare Of the Senses Q. How many Corporall Senses are there Sight Hearing Tast touching Smelling A. Fiue which are ministers to the Spirituall Senses namely Q. How many things are required in euery Sense 1 A. Foure First the power and vertue of the Soule 2. Secondly the Instrument 3. Thirdly the thing sensible 4. Fourthly the meane or way which receiueth the obiect and conueyeth it to the Instrument Q. As for example in the sight 1. A. There must be first the power of seeing which resteth in the Soule 2. Then the eye which is the Instrument 3. Thirdly the obiect which is seene as a man a horse white blacke c. 4. Fourthly The meane by which thelight is communicated with the eye and so of the rest of the Senses The Sense of touching is generall to all the parts of the body There are some members absolutely necessarie without which death ensueth as the heart lungs liuor splene stomacke c. Others not so necessarie but that wee may want them as eyes eares nose tongue feete Of the Eyes Q. What are the eyes A. The windowes of the body The admirable worke of God is perceiued in the matter whereof the eyes are made in their beautie and diuersitie of colours and in their vse and commoditie Q. Why are the eyes giuen to man A. To lead him to the knowledge of God by the contemplation of his workes they are the principall members as being giuen to the rest Many Sciences cannot be learned but by the helpe of the eye as Astronomie and the Anatomie of mans body with diuers others Sight is the first that prouoketh men to the study of Wisdome Science and doctrine is to the minde as light is to the eye As humane bodies are illuminated with the light of the Sunne so the soule and spirituall bodies are illuminated with Vnderstanding which is the Eye of the soule As the Eyes cannot see if
soft and pleasant to signifie that our words should not be harsh crabbed or vngentle Q. Why is it tied with many threads A. to restraine and bridle it It is blunt euery way whereby we are admonished that our words ought not to be pricking or hurtfull Q. Why is it inclosed A. It is inclosed with a quicke-set and Rampier of Teeth and gummes and with lippes which are as gates to shut it vp for feare it should take too much liberty Of the Mouth Q. What is the mouth A. The Mouth is as a Mill the Iawes and Teeth as the Mil-stones and the Tongue as the hopper Or thus The Mouth is as a bake-house and the Tongue as a Baker to knead the meale and as a peele to set and conuey it into the stomacke which is as the Ouen It is also as a kitchin the Teeth as a Cook to shred prepare the meat before it comes to the stomacke By this we ought to vnderstand that God hath not created them to be idle as though he had giuen them nothing to grinde or bake but as a good worke-maister hath furnisht them and doth daily set them at worke The nether Iaw of all creatures moueth in chewing the meat saue onely in the Crocodile The vpper Iawe is not moued for feare of shaking the braine or bringing some inconuenience or other vnto it or to some other principall members placed thereabouts Q. How many sorts of Teeth are there A. Three Incisory or the fore-teeth  Dogge Teeth  The grinders or Iawteeth Q. What is the Epiglot A. The Epiglot is the couer of the Winde-pipe in fashion triangle like an Iui-leafe ouer which as ouer a draw bridge the meat passeth into the gullet so that to speak when we are eating is dangerous least any thing fall into the wind-pipe The Epiglot must not be so fast shut but that breath may alwaies issue forth and that some thinne humour may enter in to moisten and supple the lungs otherwise potions appointed for that purpose by Phisitions were vaine and vnprofitable God hath made nothing without order and gouernement and therefore the Philosophers call the whole frame of the world Mundus that is to say an Ornament or a well-disposed order of things Of the Taste Q. What is the Sense of Taste A. It is that whereby the Mouth iudgeth of meates and drinkes which are good and which are the contrary The Tast with those sauorie relishes that agree with it receiue their vertue and nature from the Elements Q. What is the vse of the Taste A. It serues not onely for things that nourish but also for Medicines for all things which the earth bringeth forth are not good to feed some things are diuerse from nourishment as earth wood clay and stones As things that are extreame cold or dry haue no smacke or taste as flaxe or towe so things extreame cold and moist haue their taste lesse sharpe as water Q. What is the occasion of the Taste A. The Taste and relish of things is caused by the good commixture of heat and moisture Heat principally preserueth life and least it should consume it selfe Moisture is ioyned to it to bridle and keepe it backe Simile As in a Lampe there must be Oile Wicke and Fire so in the body of man to maintaine life there must be meat drinke and naturall heat to digest it for as oyle will not burne without wicke nor wicke without fire so meat cannot nourish without heat nor heat be of any continuance without moisture As in a Lampe an equall proportion must be kept betweene the oyle and the wicke least the wicke being too little the oyle doe drowne it or the oyle being scant the wicke be too sodainely consumed euen so there ought to be a moderate proportion in our diet least by too much meat and too little drinke digestion be too sodaine or by to much drinke and too little meat Heat which causeth digestion be drowned As a fire in a chimney decayeth and goeth out vnlesse it be maintained with wood so naturall heat in mans body decayeth and bringeth death vnlesse it be daily nourished with food If heat be stronger then moisture it ingendreth thirst Of Thirst. Q. What is Thirst A. Thirst is an appetite or desire of that which is cold and moist If heat and moistare haue mutually consumed each other that they faint it ingendreth hunger Of Hunger Q. What is Hunger A. It is an appetite or desire of that which is hot and moist The humidity required in thirst is more thinne and lesse earthy then that which is required in Hunger If moisture be increased ouer-much so that heat decreaseth and consequently the appetite to meat decayeth it must be restored by Phisicke All nourishment is Phisicke but this is the difference Food repaireth the whole body whereas Phisicke repaireth onely the instruments of the body Doctrine from the Tast. Q. VVhat Doctrine receiue we from the Sense of Tast A. As the body cannot liue without the Taste of materiall foode so the soule cannot liue without the Tast of Gods word As naturall heat preserueth the body so the heat of Loue and Charitie preserueth the Soule Euery liuing Creature hath a desire to preserue himselfe which consisteth in the equality of heat and moisture Of which there may be an inequality so that it be such as may be reduced to an equalitie Excesse may be repaired by food or Phisicke but if by neither then the estate is desperate It is necessary that there should be an inequality of heat and moisture in the body otherwise we should neuer hunger nor thirst nor haue any Taste or pleasure by Taste and so consequently not be put in minde of Gods bounty in prouiding to sustaine vs. All meats are not nourishing but such as are agreable to the nature of the thing that is to be nourished The difference of the parts of a mans body cometh of this onely that some participate more of some Elements others of other as the bones are more earthy then the flesh and the flesh then the bloud Our food must not be liquide and moist onely but earthy and solid God hath so tempered things in their creation as that which retaines the nature of earth is not alwaies earthy nor that which retaines the nature of fire is nothing else but fire Reason is as a spring and speech the Riuer that floweth from it He that is sparing to speake to God and remembers not to giue him thankes at meat is like to a Hogge that eateth Acornes on the ground and neuer lookes vp nor considereth from whence they come Some men doe not onely not praise God at their meat but prophane his name as Gluttons Drunkards Swearers c. As the braine giueth motion to all the Senses so it is compassed about of them as with seruitors and men of guard * VVhatsoeuer agreeth with the Taste agreeth with the Sent but whatsoeuer hath a good sauour hath not
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
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
eyes pull'd out 2. Amongst the Romans death ipso facto A father might kill his daughter or a sonne his mother 3. Amongst the Egyptians to cut off the womans nose and the mans priuy parts Of Honour Dishonour and Pride Q. What be the signes of an honorable minde A. Not to aspire to Honour Riches or Dignitie but to Vertue Q. How must we ascend to true Honour A. The Romans built two Temples the one to Honour the other to Vertue but in such sort as no man could enter into the Temple of Honour before he had passed through the Temple of Vertue Whereby it appears that Vertue is the way to Honour Q. VVherein doe worldlings place Honour 1. A. In doing some thing to be liked of great men 2. In making good penny-worthes of their curtesies 3. In racking the conscience to execute their commandements 4. In growing great in the opinion of the multitude * But it is better for a man to abide vnknowne in his simplicity then with the hurt and detriment of his soule to intrude him selfe among the mighty prudent man rather feareth the iudgement and opinion of a few wise men then of an ignorant multitude Q. How hath Pride beene plagued A. Herod for his Pride was eaten to death with lice Dioclesian died mad Q. How many kinds be there of Shame and Dishonour A. Two The one good The other bad Q. VVhat is goood shame A. To be ashamed of euill Q. VVhat dishonour or bad shame A. To be ashamed to displease the multitude or mighty against right and equity Q. What be the effects of good shame 1. A. It is the mother of good Counsell 2. The gardian of duty 3. The mistris of Innocency 4. The sister to Continency and 5. The companion to Chastity 6. It procureth Loue. 7. It lesseneth a fault 8. It mollifieth the heart of a Iudge Q. VVhat are the rules of good shame 1. A. If at a feast thou bee inuited to drinke more then reason or thirst requireth be not ashamed to refuse it 2. If a babler or ignorant fellow seeke to stay thee by discoursing of vaine and tedious matters be not ashamed to shake him off 3. If thy friend or any man in cunning or purpose offend be not ashamed to reproue him 4. If any man make a request vnto thee for that which thou canst not performe bee not ashamed to denie him 5. If any man aske thee a question wherein thou art ignorant shame not to confesse thy ignorance that thou maist be instructed 6. If any man with-hold thy due shame not to challendge it Q. What be the effects of Dishonour or bad shame A. Cowardlinesse Impudency Liberty to sinne base flatterie Oppression Neglect of ones benefit Neglect of safetie Betraying of ones life Hate of the world and prostitution of the Senses Of Fortitude Feare Cowardlines and Rashnes Q. What is Fortitude A. It is the cause that neither for feare nor danger wee turne aside from the way of Iustice and Vertue or thus It is the excellencie greatnes and dignitie of the heart which after aduised counsell maketh a man vnder-take vertuous matters without apprehension of perill and constantly to endure all manner of trauailes and distresses to the end which it almeth at Q. VVhat bee the properties of a valiant Man 1. A. To be free from all feare of death 2. To bee constant in aduersitie 3. To be void of dread in dangers 4. Rather to die honestly then saue his life dishonorably Q. How many partes are there of Fortitude A. Fower viz. Magnificence Confidence Patience Perseuerance Q. Wherein consisteth Magnificence A. In doing great and excellent things Q. Wherein Confidence A. In conceiuing good hope of the euent of things Q. Wherein Patience A. In voluntary and continuall suffering for the loue of vertue and honestie Q. VVherein Perseuerance A. In a firme and stedfast abiding in his purposes and resolutions vndertaken with good consideration following reason Q. What be the extremes of Fortitude A. Cowardlines and Rashnes for Fortitude is a vertue that fighteth for equitie and Iustice Therefore neither they that suffer for vniust matters nor they that fight for their priuate commodities are to bee accounted valiant Q. How many markes are there to know a coward 1. A. To fight for feare of Reprehension 2. By Constraint 3. Prouok't by other Mens speeches 4. Of choller or 5. Through ignorance of danger Q. VVhat is the difference betweene Hardinesse and Fortitude 1. A. The one commeth by Art Anger or Pollicie 2 The other is bred in the soule by nature and good education Q. VVhat is the end of Fortitude A. To referre our life and death to the only exercise of dutie and honestie A Temperate man not indued with Fortitude may easily fall into Cowardice and basenes of minde and a valiant man without the direction of Wisdome and Temperance is soone carried away with temeritie and boldnes Q. How many kindes are there of Feare A. Two the one good the other bad Q. What is good feare A. To stand more in awe of blame reproch and dishonour then of death or any greefe Q. How many sorts are there of bad feare 1. A. Two The one is called Cowardlines making the Soule idle dead and voyd of euery good effect which testifieth a vile contemptible and abiect nature 2. The other is that which worketh in the wicked a horror of paine and punishment whereby they are bridled and restrayned from their villanies and this argues a wicked and corrupt disposition Q. What be the effects of bad feare A. Madnes and Despaire Q. What the ground of bad feare A. A false opinion of euill Q. What bee the fruits of Cowardlines A. Crueltie Treason Breach of promise Impatience Idlenes Sloth Couetousnes Enuie Backbiting iniustice c. Q. What is Rashnes A. For a vaine and friuolous matter to cast ones selfe into vndoubted daunger and to vndertake all things vnaduisedly A Philosopher compar'd an Army to mans body the Scoutes to hands the horse-men to the foete the battailc of foot-men to the stomacke and brest and the Captaine to the head Of Magnanimitie Generositie and Hope Q. What is the difference betweene Magnanimitie and Fortitude A. Fortitude is a mediocrity in fearing and enterprizing Magnanimity consisteth in the bringing to passe of great and excellent matters Q. VVhat is Magnanimitie A. Generosity or Noblenesse of heart and it consisteth in three things 1. First in desperate matters when a man is past all hope of life to finde aconuenient remedy or wise consolation not suffering himselfe to be vexed therewithall 2. Secondly in duty towards an anemy not suffering or allowing any treason vnder what pretence or aduantage soeuer 3. Thirdly it contemneth as things vnworthy the care of his soule the goods of the body and of Fortune which others admire and labour to obtaine Q. VVhat be the effects of Magnanimitie 1. A. Not to feare Death but with constancie and cheerefulnesse of Spirit to
Vnderstanding to know what is iust and to be done what is euill and to bee repressed and who are worthy reward or punishment And Authority To punish the wicked To defend the Godly To make famous the worthie by titles and promotions Heraelitus telleth vs that we ought to fight no lesse for our Lawes then for our Citty-walles because without walles our countrey may bee safe without Lawes it cannot As a body without a soule so a Citty without Lawes cannot vse her parts and Sinewes bloud and members The Law is as a looking-glasse to the life of man that hee which is beautifull and faire may take occasion thereby to auoid all kind of deformitie in manners and conuersation And hee that is deformed may labour so much the more seriously by the helpe of vertue and inward graces of the minde to recompence the outward wants and imperfections of the body Of Philosophie Q. What is Philosophie A. It is a profession study and exercise of that wisdome which is the knowledge of diuine and humane things Q. What is the end of Philosophie 1 A. To glorifie God in the knowledge of his wonderfull workes which is called Naturall Philosophy 2 To teach a man to live well and to helpe his neighbour which is called Morall Philosophy Q. What are the benefites of Philosophy A. God being the originall and fountaine thereof it teacheth the doctrine of good life represseth the perturbations of the soule appeaseth vnsatiable desires deliuereth from all feare teacheth vs to despise misery purgeth the soule of Pride Enuy and other vices and sheweth our duty to all sorts of people Q. What is the foundation of Philosophie A. A perpetuall and feruent loue of the truth and to the obtaining thereof are necessary a good ready and prompt wit the knowledge of God and continuall study or a spirit or minde ready and apt to conceiue and a memorie firme to retaine Q. How doe we appeare Philosophers A. By qualifying the perturbations of the soule and by the actions of Vertue and Prudence Q. What is Prudence A. It is the knowledge of that which ought to bee done or ought not to be done or thus In asmuch as it is a politique vertue it is called the rule of Reason enlightning our minds shee considereth what shee doth she determineth without error she willeth or doth no vnseemely thing whereuppon this saying commeth Amend what is past rule what is present see what is to come For a wise man is accustomed to obserue these things Prudence as it is a vertue of a well-instructed mind is to knowe onely diuine things Prudence Exemplare is the diuine vnderstanding whereunto all things are vncouered and open Q. How many parts are there of Prudence A. Three Vnderstanding Prouidence Memorie Vnderstanding is that by which the minde perceiueth the things that be Prouidence is a vertue as Cicero saith by which some future thing is seene before it be done Memorie is that by which any one remembreth the things which haue beene Q. What is the effect of Prudence A. To discerne good from bad and that which is profitable from the contrary It causeth a man to direct al his actions both priuate publique to the best end which is To serue God and to profit his neighbour Q. VVhat is the office of Prudence A. To direct the actions of other vertues and to esteeme ordaine euery thing according to vertue or thus the office of Prudence is to sustaine other vertues in their actions according to all the parts of man Morall Ethick Ordereth the maners as touching man Philosophy Oeconomick Setteth a Family in order which are Politicke Ruleth Citties and Kingdomes Q. How is Prudence distinguished A. It is three-fold 1. The first of the Heart and this is in disposing things present in remembring things past and in foreseeing things to come Deut. 32. Would God man would be wise that is to say by things past and would vnderstand that is to say things present and would fore-see the last things that is to say things to come 2 The second is of the Mouth and this is in gouernment of our speeches Prou. 10. Hee is most wise that can rule his lippes 3. The third is of worke and this consisteth in eschewing the euill and chusing of good We must note that there is worldly humane and heauenly Wisdome The first in getting temporal things  The second in cōmoditie of the flesh  The third in diuine seruice Q. VVhat is the difference betweene Science and Prudence A. Science is when men know much good and follow it not Prudence when knowledge practise goe together Q. How appeareth Prudence A. Either inwardly by a Mans manners and conditions or outwardly in things belonging to the body As in Sobriety of diet comly behauiour good hous-keeping and such like Q. VVhat is Ignorance A. An vnskilfulnes of that which ought to bee done or ought not to bee done Q. VVhat bee the effects of Ignorance 1 A. It taketh away the sight of the Minde as blindnes doth the sight of the body 2 It maketh a Man prodigall when he would bee liberall 3 It bringeth forth couetousnes when a man thinkes to auoide superfluitie 4 If a man bee meane it maketh him fearfull superstitious vnprofitable needy vnciuill slouthfull and vnfit for any good thing 5 If hee bee mightie it maketh him arrogant rash cruell talkatiue couetous inconstant giuen to voluptuousnes vniust c. 6 It makes him despise good counsell because of the presumption of his owne opinion 7 If hee possesse any benefit hee feeles not the goodnes of it till it bee lost 8 It is the spring of errors absurd behauiour foolish opinions and of all impieties 9 Euery vertue holdes the minde betweene two vices which are called extreames as Ignorance being the defect of Prudence and Malice or Subtilty being the excesse Q. What is Malice or Subtiltie A. It is wilfully to oppose a Mans selfe against that which hee knoweth to bee dutifull and honest seeking vnder the counterfet name of Prudence to deceiue those that will beleeue him All cunning and knowledge seuered from Iustice may bee accounted Malice or Subtilty To conclude As an emptie ship is to be senced and furnished with conuenient tackling So is a Mans life with the effect of Prudence FINIS