wee desire worldly delights Q. To what end is the creation of these things A. To set forth the infinite power and greatnes of their workemaister which is euery ones dutie to be carefull of Q. What is dutie A. The bond of the Soule cheerefully willingly without feare and constraynt to giue to euery one which belongeth vnto him as Honor to whome Honor Reuerexce to whome Reuerence Tribute to whome Tribute Succour to whome Succour belongeth Q. How many parts are there of duty A. Two the one towards God the other towards our Neighbour Q. Duty towards God what A. Loue testified by Obedience Q. To wards our Neighbour what A. To loue him as wee loue our selues For Duty is the end whereunto Vertue tendeth All things are made for Man and Man for the benefite of Man Hee liueth most happily who as little as may bee liueth to him selfe And who so applies his course to this obseruation disposeth his actions to the end and purpose of euery good worke Q. What is requisite in euery good worke A. Two things First that the intention and end of our actions bee rightly framed Secondly that the like meanes bee found out to attaine the same for God is the fountaine of all vertue and duty From this fountaine issue foure riuers First Prudence which knoweth what is profitable for it selfe and others and for the Common-weale 2. Temperance the mistres of Modestie Chastitie and Sobriety 3. Fortitude which maketh a Man constant patient and couragious 4. Iustice which is the bond and preseruation of humaine society by giuing euery one that which belongeth to him by keeping faith in things promised by succouring willingly the afflicted and by helping euery one as ability serueth By these foure Cardinall vertues the Soule is rectified in her power Prudence rectifieth The Rationall power Fortitude  The Power of anger Temperance  The Power of Concupiscence But Iustice rectifieth all the powers and containeth in it selfe all the Vertues Q. Why are these Vertues called Cardinall A. Because as the dore is turned vpon the hindge so on this Mans life is turned and ruled They are somtimes called Politique because by these a ciuill life is ordered and they pollish and adorne a Man and rule the life as touching outward things and as far forth as they fight against vices They are also called Humaine because they are gotten by Mans study except they be infused by God They are somtimes also called Consuetudinall because they are not gotten by one action but by custome To conclude Euen as God is a diuine Sampler of all things So these patternes of vertues abide in him and flowe vnto Man from the fountaine of his diuinitie whereof they are called Exemplares Of Mans body Q. HOw many parts are there of Mans Age A. Fower vidz Infancy  Adolescency  Virility  Olde age Concupiscence raigneth most in Adolescencie therefore that age hath most neede of a guide For the defect of strength commeth rather of the vices of our youth then of olde age From 29. to 50. is counted Virility because then a Man is in the hight of his strength and soundnes of discretion from 50. to 70. is called Olde age because then the naturall power and strength of Man beginneth to decline and fade away Q. How is Mans age compared A. First his Infancie to the Spring because it is hot and moyst 2 His Adolescencie 'to Sommer because it is hot drye 3 His Virilitie to Auttumne because it is colde and moyst 4 His Olde age to Winter because it is colde and drye Q. How is Mans body deuided A. Into two parts 1. Simple 2. Compound Q What are the parts Simple A. They are those which being deuided doe notwithstanding keepe the name and title still of the whole whereof they were a part as euery peece of flesh is flesh Q. How many are the parts Simple A. Nine videlicet 1. Bones 2 Ligaments 3. Gristles 4. Sinewes 5. Pannicles 6. Cordes or filaments 7. Veynes 8. Arteries 9. Flesh. Q. How may they seuerally be distinguished A. First Bones are the foundation and frame of the body Senceles drye colde and earthy 2. The Ligaments are white fastenings proceeding from the Bones voyde of blood and Sence 3. The Gristles are a stay to the Bones that they rub not ouer hard one against another and are more earthy drye and hard then Ligaments but not so much as the Bones 4. The Sinewes are a tough substance proceeding from the braine or marrow of the backe-bone and giue sence and motion which the former doe not being altogether insenscible 5. The office of Pannicles which are little skins made of Sinewes and Ligaments is to defend and keepe together the members and to impart vnto many of them sence as to the heart lyuer lunges Splene and and kidnies 6. The Filaments serue to draw nourishment being as it were slender threeds and some to retayne the same and expell what is superfluous 7. The Veynes are thinne and slender pipes carying the thicker blood and haue their beginning of the Liuer 8. The Arteries are pipes of thicke and strong skinne which carry the vitall Spirit through the body and proceede from the heart they are also called Pulses The veynes and Arteries are ioyned together to the intent the Arteries might receaue nourishment from the blood and the blood in the veynes warmth from the vitall Spirits in the Arteries 9. The Flesh is a substance made of thicke blood congealed and is as it were the clothing of the body The Anatomie of mans body Q. WHat commoditie commeth by Anatomy of the body A. It puts vs in minde of our mortality and teacheth vs that if the prouidence of God bee so wonderfuil in the composition of the vilest and the earthly partes It must needes follow that it is farre more great and admirable in the creation of the Noble parts especially of the Soule Q. How many principall parts are there of the body A. Fower viz. The head outward parts Armes  The breast  Hands  The helly and  Legges  outward parts  Feete Q. Partes of the legge how many A. Three viz. the foote parts of the foote 3. the toes  the legge  the sole  the thigh  the heele Man doth counterfet the works of God by the agility and vertue of his hands Q. VVherein doe the workes of God the workes of man differ A. In three points First God made all things of nothing but man cannot make any thing without fitte matter to worke vppon 2. Secondly God giueth both matter and forme to his workes Man only forme and fashion and that not of himselfe but if the similitude and shapes which hee hath seene in the workes of God 3. Thirdly God giueth life Sence and being to his workes which Man cannot doe Q. What bee the abuses of the hand A. The abuse of the Hand is twofolde In vnlawfull actions as murther theft and such
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
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
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
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
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
meditate the ioyes of heauen 2. To be so farre from doing euill that we study to doe good euen vnto our enemies 3. To contemne terrestriall and to contemplate celestiall things Q. VVho hopeth well A. He that groundeth his expectation vppon the grace of God Q. VVho hopeth in vaine A. He that maketh not God his Anchor Q. How many kinds are there of hope 1. A. Two The one certaine and infallible grounded vppon the promises of God 2. The other doubtfull respecting earthly matters Q. VVhat be the fruits of Hope 1. A. It stealeth away our labours 2. It causeth feare of perill to cease 3. It giues comfort in aduersity 4. Being in ill case it promiseth vs better 5. It abideth with them that haue no other goods 6. It preserueth mans life Of Patience and Wrath. Q. What is Patience A. A habit that consisteth in sustayning stoutly all labours and griefes for the loue of honesty Or thus it is a moderation and tolerance of our euills which albeit we sigh vnder the heauy burthen of them cloath vs in the meane time with a spirituall ioy Or otherwise it is avoluntary and long suffering of labours calamities trauells and difficult matters for the loue of honesty and vertue * For it skilleth not what we indure but how we indure Q. What is Impatience or Choller A. It is a weakenesse of a base vile and contemptible nature wherein Choller and in the end Wrath are easily engendred Q. What is Anger A. It is a short fury or an inflammation of the bloud and an alteration of the heart Q. Who are most giuen to Choller A. Effeminate persons Sickefolkes Oldfolkes Vitious Gluttons Iealous Vaine-glorious and Ambitious men Q. What be the remedies of Choller A. To lay the Offence vppon Necessity Negligence Chance vntowardnesse lacke of Discretion Ignorance Want of Experience c. Q. VVhereof is Choller bred A. Of a custome to bee angry for small matters which after becomes a fire of sodaine wrath a reuenging bitternesse an vntractable sharpenesse making a man froward and furious disliking euery thing Q. VVhat be the effects of Choller 1. A. Tyrannie 2. Hatred 3. Blasphency 4. Repentance 5. Sodain Death Of Meekenes and Charity Q. What is Meekenesse A. A vertue that belongeth to the couragious part of the soule where by we are hardly moued to anger Q. What be the effects of Meekenesse 1. A. Not hastily to be carried to Wrath nor easily stirred to anger 2. To be of a quiet and settled minde 3. It appeaseth the motions of the soule 4. It brings in Beneficence Iustice and Fidelity 5. It decketh with Curtesie Gratiousnesse and Charity Q. VVhat is Charity A. It is the indissoluble band of God with vs whereby we are inflamed with the loue of him and thereby also induced to loue our neighbours for the loue of him Of Good and Jll happe Q. What is good Happe A. When things fall out as we desire Q. VVhat ill Happe A. When things fall out frowardly and otherwise then we expect Q. VVho onely is happy A. He that hath a cleere soule and a conscience defil'd with nothing hee that knoweth how to moderate feare anger excessiue ioy and vnbridled desire Q. Who is vnhappy A The wicked man although hee abound in riches pleasure delight honour and glory Q. Wherein doth happinesse consist A. In the possession of some firme stedfast and permanent good as the goods of the soule The sicke are in better estate then the healthfull because the sicke looke for health but such as are in health must looke to be sicke and so of pouerty and wealth Nothing is euill that is necessary Nothing is good that may be made euill Of Pouerty and Prosperity Q. Doth Pouerty alter the disposition of a wise man A. No but as gold wrought into diuers fashions and transform'd into sundry kinds of ornaments remaines still the same in substance so a wise man continueth alwaies the same in things that are contrary and diuers without alteration or change of his constancy and vertue The best and driest Honny is gathered of Tyme although it be a bitter herbe and a wise man out of most trouble some accidents knoweth how to reape benefit and commodity Q. VVhat is the difference betweene Prosperity and Aduersity A. The one is proud and contemptuous followed of Enuy a man may not freely admonish it nor will it giue eare to good counsell The other is plaine and simple followed of Compassion and ready to receiue counsell awaketh a Christian and stirreth him vp to humble himselfe before the maiesty of God to call vppon him and to trust wholly to his grace and vertue For wee ought neither to lift vp our selues aboue measure for any temporall felicitie nor bee too much discouraged because wee are visited with aduersitie Socrates in all his life-time was neuer seene to alter his countenance for any thing that happened to him in this life Clowdes flye ouer the Sun The Sea ebbes and flowes The earth hath his spring and fal light ensues darknes darkenesse light nothing vnder heauen continues at one staie saue the resolution of a vertuous minde Q. Is not prosperitie more hurtfull then aduersitie A. Yes for few are found that haue not forgot themselues in Prosperitie but many haue behau'd themselues wisely and taken occasion to bee better by their aduersitie Q. Are not the wicked to bee aduanced A. No for as a worme that is bred at the foot of a Tree groweth with it in the end destroyeth it So a wicked man aduanced to prosperitie by the fauour of one greater then himselfe becōmeth afterwards vnthankefull and trecherous vnto him Of Riches Q. Are Riches good A. No because they stirre vs vp to superfluitie and pull vs back from Temperance Q. VVhat be the fruites of Riches 1. A. Pride in possessing them 2. Excessiue desire in gathering them 3. Couetousnes in keeping them 4. Greefe in loosing them Q. VVhat euills are in Riches A. Sloth Arrogance Care Ignorance Couetousnes Flatterye Contempt of the Soule Slaughter Gluttonie Diseases Sedition lacke of dutie in the childe to the father lacke of loue in the father to the child suspition between friendes For riches are the good giftes of God but the euils wrought by them proceede from the corrupt nature of man as it is not apparell that giueth heat to a man but onely stayeth in naturall heat which proceedeth from the man himselfe by hindring it from dispersing in the ayre So no man liueth more happily or contentedly because he is compassed about with much wealth if ioy and rest proceed not from within his soule Q. VVhat riches are we to treasure vp A. The riches of Wisdome Piety and Iustice for the condition of poore and rich are alike they haue both one beginning and one end and whilst they liue the rich man doth but feed and cloath himselfe and so doth the poore man but the difference is the rich man feeds and cloaths himselfe with