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
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
the possessor happy because whatsoeuer happens vnto him Vertue turnes it into good and her reward is eternall life Q. VVhat hath power ouer Vertue A. Nothing Neither Fortune Slander Sickenes Old age Aduersity nor Tyranny Q. Who is onely happy A. The vertuous man although he be plunged in all the miseries this world can afford Q. VVho is onely vnhappy A. The vicious man although he haue the wealth of Craesus the Empire of Cyrus and the glory of Alexander Q. VVhat is Vice A. It is an inequality and iarring of manners proceeding from mans naturall inclination to pleasures and naughty desires or it is an infection of the soule whereby it reuolteth from good Nature and the lawe of man Q. VVhen begin we to hate Vice A. VVhen we vnderstand what harme and shame commeth by it Q. What are the effects of Vice A. It is the proper essence of vnhappinesse the perfect worke-maister of wretchednesse It causeth Voluptuousnesse Rancour Reuenge Enmity Murther Feare Fruitlesse repentance Ambition Couetousnesse Lust c. As vertue is the health and vigour of the soule so vice is the sicknes and imbecility thereof and is like the Dropsie making a man desire that most which breedeth his greatest bane So as not hee that lyes in yrons but hee which is compassed about with vice may bee said to be a captiue Of Reprehension and Admonition Q. What is Reprehension A. Areprouing of a freind for some vice Q. What Admonition A. A counselling of him for his profit and credit Q. How must wee admonish a freind A. Wee must admonish and speake to him mildly louingly and secretly guiltles our selues of what wee blame another freely and without feare vpon truth and at a fit time Wee must not stiare vp fire with a sword for honny laid on an Vleer will smart Q. VVhat must the ground of our Speech and admonition bee A. Reason Q. VVhat the scope or end A. The loue of our friend or our Neighbour Short and pithie speech commends best Prolixe and impertinent is odious Philip of Macedon when hee wrote to them of Lyconia that if he entred their Countrie hee would ouerthrow them topsie turuie had only this answere backe againe If. Phocion compar'd vnprofitable talke to Cypres Trees which are great and tall but beare no fruite Aristotles answere to a great Pleader of causes who at the rehersing of euery sentence would say Is not this a straunge thing Not that replyed hee but this That any man hauing two legges can abide thy babling Q. When are wee appointed to speake A. First when wee want anything 2. Secondly when our speech may profite any body 3. Thirdly when wee would mollifie and ease the troubles of our owne affaires or our friends with some honest discourse or pleasant conference Q. What be the properties of our speech or admonition A. To bee free breife pleasant profitable voyd of perturbations and without falshood Hee that speakes much cannot but offend much The lesse wee speake the lesse occasion of Repentance Wee must then first learne to be silent afterwards to speake Q. What is friendship A. A communion of a perpetuall will framed by the perfit habite of a long-continued loue or it is the making of two Soules one in will and affection Q. VVhat is the end of it A. The fellowship of life hauing relation to Charity Q. Cannot friendship be amongst wicked men A. No Because they are at discord among themselues therefore they cannot haue agreement with others Q. May a man haue many friendes A. No because it is impossible for him to fashion himselfe to diuers natures Q. VVhat friend must wee chuse A. One that is honest faithfull prudent and zealous wee must make all men our well-willers but only good men our friendes Q. VVhat is the propertie of a friend A. To be sparing in speech and prodigall in deedes Q. How must we trie a friend A. In an honest and not in a wicked matter in that which is iust and reasonable for friendship diminisheth greefe in aduersity and addeth grace pleasure to prosperitie Q. How many wayes doe wee owe dutie to our friend A. Fower waies With our Persons With our Purses With Comfort With Counsell And three things are fit for the ground and assurance of friendship that is 1. Vertue as that which is honest 2. Conuersation as that which is pleasant and agreeable 3. Profit as that which is helpefull Of Nouelty and Curiositie Q. What is Nouelsy A. An error of iudgement to esteeme those things that are strange and rare better then those that are familiar and common although they be worse Q. How many sortes are there of Curiosity A. Two Curiosity in knowledge and Curiosity in manners Q. VVhat is Curiosity in knowledge A. To desire to know that which wee ought not which concerneth our selues Q. Curiosity in manners what A. To doe or to desire to doe that which wee ought not which concerneth others Fiue things brought out of Asia by the Romaines To make glorious Sepulchers  To wearerings of golde  To vse spice in meates  To carryeperfumes sweet smells  To allay wine with snowe Of nature and education Q. What is nature A. It is that spirit or diuine reason which is the efficient cause of naturall workes and the preseruing cause of those things that haue being Or thus Nature is the order and continuance of the workes of God obeying the Deity and his word and commaundements and borrowing her force and strength from thence as from her fountaine and originall Q. What is the nature of man A. The instinct and inclination of euery ones Spirit Q. What is Education A. A reformation of nature by discipline Q. How become we perfit A. Three waies by Nature Precepts Vse and exercise Q. What was the lawe Falcidia amongst the Romans for education of youth A. That the child should be first admonished for the first offence chastised for the second and for the third hanged and his father punished as if hee had beene partaker in the fault for want of good education and instruction of his sonne Youth must bee taught as it were in sport and not by compulsion because no Science forced vppon a man will continue stedfast with him It as is necessarie to consider what teachers children haue as what Parents Of Temperance Intemperance and Stupiditie Q What is Temperance A. A vertue that containeth the desires and inclinations of the soule within the compasse of Mediocritie and moderateth all actions whatsoeuer Or thus It is a stedfast moderate rule of Reason ouer concupiscence and ouer other vehement motions of the soule as vnbridled desire and immoderate ioy A temperate man that is not couragious easily is a coward and faint-hearted and a noble heart not temperate becommeth rash and presumptuous Q. How many parts are there of Temperance A Fower viz. Continencie Clemencie Modestie and Order Q. VVhat is Continencie A. That whereby Concupiscence and Desire are gouerned
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