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-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
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
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