nothing without requiring it of Memory and Memory will keep nothing but what is committed vnto it by Knowledge and Vnderstanding Of things infinit there can be no certaine knowledge as in particular things which are infinit in regard of our capacity Of generals albeit they are also variable yet some rules may be giuen of them of which the Art followeth after and yet no such certaine rules but often it falleth out otherwise as we see in many Artes and sundry experiences For though it be ordinary for women to loue their children yet there are some that murther them cruelly so that this argument followes not She is a mother therefore shee loueth her childe But shee is a mother Therefore shee ought to loue her childe Of Discourses Q. How many kindes are there of Discourses 1. A. Two the one wherein Reason goeth on by degrees in continuall order examining whatsoeuer pertayneth to the matter in hand that so a sound Iudgment may be rendred afterward 2. The other wherein Reason doth not only runne amaine but withall skippeth hither and thither as though it tooke here a little and there a little tasting only of things very slightly and by the way As Bees that flye from one flower to another and leaue others betweene vntouched which kinde of Discourse is often times fayleable and erroneous There is also great variety of Discourses according to the variety of mens vnderstandinges Q. What is the end of all Discourses A. Either the Inuention or Conclusion of the thing that a Man seeketh for A. What if hee attayne it not 1. A. It is either because hee takes not the right way 2. By the darknes of vnderstanding 3. By perturbation of the affections 4. By varietie of Cogitations which trouble and hinder one another 5. Or because of too much hast or swiftnes in the Imagination which runneth beyond the place where hee might finde the thing he lookes for The seedes of all the operations of the Soule are in euery one from their creation yet as the body hath his degrees of grouth in euery part thereof so the Soule hath some agreement therewith in this respect touching the manifestation of powers and vertues Q. What is the office of Iudgement A. To iudge whether Reason discourse and conclude as it ought to doe A sound Iudgement is an excellent gift of God If Iudgement approue the Conclusion made by Reason this approbation is called Consent But if it iudge it to bee false it turneth aside and reiecteth it and this refusall is called Dissent Q. How many kindes are there of Consent 1. A. Two The one is firme and stedfast certaine and throughly resolued which is called Beleefe 2. The other an inclination rather to one part then to another but yet such as wee are not fully resolued therein And this is called Opinion Of Beleefe Q. VVhat agreement is there betweene Beleefe and Science A. Science is a kinde of knowledge wherein the demonstration made vnto vs compelleth to approue that is spoken because wee see the reasons so certaine that wee cannot gaynesaye them Beleefe is a kinde of knowledge that causeth vs without doubting to giue creditto that which is told Q. VVhat is Doubting A. It is a Neuter Iudgement hanging betweene Consent and his contrary and inclining neither to the one side nor the other Q. What is the difference betweene Beleefe in humane matters and Beleefe in religion and diuine matters A. In humane matters our Beleefe is grounded vppon euident reasons and vndoubted testimonies and so is Beleefe in Religion likewise But in Religion wee doe not only beleeue that to bee true which wee heare but wee trust that God will performe the same without any further authoritie or reason other then that he hath said it and therefore wee beleeue vndoubtedly it will be so Q. What bee the diuers acceptions of the word Faith or Beleefe A. In the Hebrew it is taken for Veritie or Truth In the Greeke wherein the Euangelists and Apostles writ for Persuasion Amongst the Latines it signifieth Constancie and Truth which Men keepe in their words and promises wherevpon they call it the foundation of Iustice. Q. What is Christian Fayth A. It is a certaine and vndoubted confidence of heauenly things and an assured perswasion of the acknowledgement of Gods promises towards vs. Q. How many meanes are there to know those things that are to be beleeued 1. A. Fower The first is Common Experience which is a Iudgement that men haue by their corporall Senses which they giue all after one sorte as who knoweth not fire is hot water moyst and such like 2. The second is knowledge of principles which is borne with vs and is the seede of all artes and a beame of the light of God in vs to the end that by this meanes all artes necessary for life should be inuented and put in vse As for example Euery one by Nature knoweth that the whole is more then the halfe Three more then Two In a word wee may referre to these Principles whatsoeuer God hath imprinted in our hearts and mindes of the Law of Nature 3. The Third kinde of knowledge is natural Iudgement whereby men are able to censure of the agreement and disagreement of things in somuch as euery one seemeth to haue a Naturall Logicke in himselfe 4. The fourth meane of knowledge is diuine Reuelation set downe in the Bookes of the Prophets and Apostles with a true vnderstanding of them by the holy Spirit Q. What is the lawe of God 1. A. It is twofolde Naturall bred in Mens hearts from their creation for there is no Nation or people but haue some religion either true or false 2. Written which is comprehended in the Bookes of God The greatest likenes and resemblance that Man can haue with God consisteth in the agreement with him in wisdome and Iustice. If man had contynued in his first integrity the light which is now supernaturall in him would haue beene naturall in all that knowledge of God which is necessary for him to the end whereunto he was created Of Opinion Q. Are not Opinions diuers A. Yes Opinions and Suspitions are not grounded vppon firme arguments nor certaine and euident reasons because in them there is onely a shew of Truth and nothing very certaine Things albeit they be mutable yet if they alwaies keepe one tenor and course there may be a certaine knowledge had of them and that is called Science as in man-kind for example It is a perpetuall and naturall order and course for man to beget man the same may be said of other liuing creatures But in things immutable and supernaturall wee haue need of another kinde of light as the Spirit of Wisdome and Reuelation Q. Why are Artes and Sciences darke and obscure A. They are not obscure in respect of themselues but in respect of our dul capacity and ignorance As euery one hath more light of minde so doth he behold obscure things more clearely because
THE DIGNITIE OF MAN Both IN THE PERFECTIONS OF HIS SOVLE AND BODIE SHEWING AS WELL THE FAculties in the disposition of the one as the Senses and Organs in the composition of the other By A. N. Prodeo vt me perlegas Perlege vt proficias LONDON Printed by EDWARD ALLDE dwelling vppon Lambert-hill neere old Fish-street 1612. QVód CRVCE cuncta tuâ purgas mea crimina CHRISTE Tu Redamandus eris Redimens Redimar Redamando Vt sic non Redamem nisi quae REDAMANDA Redemptus Hinc mihi tuta Quies et Honos PVLVINAR honores Signat BIS-BINVM format CRVX ALBAque firmat Te sancté et dignè et synceré vt semper Honorem AREA sanguinea est Fugiam quó ad Sanguinis Aram CHRISTE tui et curas inter securè quiescam CRVX dignum tutum PVLVIN facit ARRA firmum Indè REDEMPTOREM vt Redamem REDAMANDA Redemptus A. N. TO THE WORTHIE LEARNED AND INDICIOVS GENTLEman WILLIAM REDMAN of great Shelford in the Countie of Cambridge Esquire SIR It is a prescription of such priuiledge and so familiar a custome at this day to dedicate Books to some person or other either of great place and calling or of honorable minde and disposition that hee keepes not Decorum with these times that accompanies not the same course The fashion at first was propagated by two parents Affection and Care the one rising from the merited good conceit of the Patron the other to preuent the malice of detractors vnder the shield of Protection for weakenes hath need of helpe and supportance as well in Politique as Naturall bodies so likewise in the studies and labours of the minde Such whose fame goes still before them to dilate their actes craue no other Apologie then their owne worthines because their power is able to defend them but in priuate and inferiour studies that want countenance in themselues the extensiue power of greatnesse giues strength and encouragement to intensiue weakenesse when our indeauours though vnworthie of acceptance are suffered in their insufficient age to growe vp and prosper in the defensiue bulwarke of Protection against the stormes of enuious and calumnious tongues that by continuance through vse and practise they may happily afterwards proue worthie of regard Knowing therefore your eminent knowledge in matter of learning and that you are a Readman in all the faculties of the minde in all affection I beare this worke to your worthy iudgment presuming in the want of mine owne worth to shield the same vnder your worthines and to passe it vnder your patronage against the sowre humours of such as still doing nothing yet value themselues by detracting from others for Liuore nihil sublimius and dogges euen by Nature must barke against the Moone The worke I consecrate vnto your view is as a Tree spreading with diuers branches and bringing forth seuerall fruits in which if any of them proue pleasing and acceptable to your tast and liking I shall hold the paines well bestowed that haue brought the same to such ripenes and perfection and pretermit no times or occasion wherein I may shew my thankfull remembrance of your loue in some worthier labour hereafter but euer rest Deuoted vnto you in all affection Antho. Nixon The Dignity of Man Both In the Perfections of his Soule and body Of Man And of the Coniunction of his Soule and body Question WHat is Man Answer A creature after the Image of God compound of Body and Soule and capable of reason Q. To what end was he made A. To set forth the glory of his Creator Q. What is his duty A. To knowe his owne Nature and to contemplate the Nature diuine Q. What are the effects of the knowledge of our selues A. To bee humbled greatly and to glory and reioyce to bee humbled in respect of the Sence and feeling of our Vanities to glory in respect of the mercy of God By whose grace wee recouer our selues from the daunger thereof Q. What guides haue wee for obtayning of the same A. Three I Godlines whereby wee know God to bee our Creator 2. Holines whereby we yeild vnto him continuall praise 3 Religion by which wee meditate vppon his benifits and are knit vnto him by Faith Q. What be the effects of Regeneration A. 1 To couet that perfection and glorious liberty whereof Man by Adam is depriued 2. To gather Phisicke out of holy writte if not to cure yet to represse his wicked inclinations 3. To account calamities as chastisements for sinne 4. To ioyne together the Actiue and Contemplatiue life in hope of life eternall Q. What is the cheife good of Man A. The rest and tranquilitie of the Soule Q. How is the Coniunction of the soule and body A. It is wonderfull for the one is light the other heauie The one is a Coelestiall fyre the other colde earthie the one inuisible the other palpable the one immortall and the other mortall and are maintained by agreeing discords Q. What is the greatest thing contained in a little place A. The Soule of Man placed in mans body Q. Why is Man more carefull of the body then the soule A. Because his minde stayeth wholy in things subiect to sight because of the soule is inuisible it is the least of his care to furnish her with that which shee desireth whereupon it commeth to passe that the least discommodityes of the flesh seeme grieuous but the incurable diseases of the Soule are not so much as felt Q. Why are wee afflicted with bodily diseases A. To awake vs out of our sinne to warne vs of our dutie and to keepe vs in awe for there are in the body certaine naturall passions properly belonging vnto it euen from the first creation thereof which are not to be taken away without the abolishing of Nature Q. What is the cause of Passions A. Pleasure and greife Q. What is Passion A. The perturbations of the Soule neuer arise for that which is the true good of the Soule but only for that which Fooles doe falsely call good and Philosophers call the goods of the body and of Fortune Q. What is the difference betweene the Soule and the Spirit A. The Soule is common to all things that haue life But the Spirit which is immortall and capable of Reason and knowledge is proper to Man only Or wee may say the Spirit is the first and principall part of the Soule wherein the minde vnderstanding and memory are contayned The minde a as white paper wherein as Man groweth in age and iudgement hee writeth his thoughts and cogitations which the studies of learning doe affoord Q. What is the fight betweene the Spirit the flesh A. First By the Spirit wee tread the path to immortall happines 2. By the flesh wee stray into the way of death and misery 3. By the Spirit wee thinke to liue iustly 4. By the flesh wee are stirred forward to iniquity 5. By the Spirit wee contemne the world 6. By the Flesh
his vnderstanding is better Q. How cometh that to passe A. It happeneth either by The benefit of nature  By study exercise or by  a speciall guift of God Naturall and Supernaturall Q. What light is in man A. There is in man a two-fold light By Naturall light wee knowe a man as he is compounded of flesh and bloud By Supernaturall light as he is compounded of body and Soule to the seruice of God and an inheritor of heauen Some there are that want light of minde euen in things that are cleere and manifest Q. How happens that 1. A. It befalleth them three waies either through blockishnesse of Vnderstanding 2. Negligence and want of Exercise or 3. By the just iudgement of God who for their sinnes hath blinded their minds as wordly carnall and vnfaithfull men As things put betweene our eyes and light are either thicke and foggy thinne and transparent so doe our eyes receiue more or lesse light in like manner the light of Vnderstanding is wonderfull variable by reason of the diuersity of things set before it in this life to hinder it sundry wayes In some more in some lesse The manners of men follow the disposition of their bodies for God hath so tempered the nature thereof with that of the Soule to make them agree well together as the one taketh much of the other either to good or bad purpose as they are either well or ill affected Of the Soule and Spirit Q. What is the Difference between the Soule the Spirit A. By the Soule is vnderstood Man as he is borne hauing the vse of the Animall naturall and vitall powers 2. By the Spirit whatsoeuer grace and knowledge is giuen vnto man by God So that by Soule is vnderstood Man as he is in the corruption of his nature and by Spirit as he is regenerate and borne anew There are degrees appointed by which the body ascendeth to his perfection and descendeth againe to his dissolution but the Soule hath no such degrees by reason it is neither Corporall nor mortall but remaineth in the substance and nature which first it had which is celestiall and diuine but if the question be of the powers and vertues thereof the Soule may be thought to increase or diminish according to the growth and decay of the body but it is not so for the reason is because she is manifested more in one age then another God doth not bestow his gifts at once but by little and little as be iudgeth expedient Q. Is not the Soule corrupt A. No the Soule is so farre from corruption that it keepeth the body from corrupting as long as it is therein The Soule is compared to a cunning workeman who without his workes is notwithstanding a workeman and to a Musition who without his instruments is not withstanding a Musition so the Soule remoued from the members of the body remaineth notwithstanding perfect in her owne nature of no lesse hability and power then she was before As God is in a manner made visible vnto vs by his workes so is the Soule by her effects and faculties proceeding from the body God worketh in the world as the Soule doth in the body of man As there is but one Soule in one body sufficient for all the parts thereof so there is but one God in the world sufficient for all the creatures Q. VVhat is the principall effect of the Soule A. It is to giue life The Soule being a spirituall nature is knowne by her effects The Vnderstanding cannot attaine to an entire and perfect knowledge of the Soule from the Soule proceedeth the Inuention of all Artes and Sciences The Soule is a more excellent creature then either Firmament Sunne Moone or Starres or any thing created vnder the cope of heauen for that it is indued with Reason and Immortality which they are not Q. How are the creatures of God distinguished A. All creatures are either Spirituall or bodily Spirituall creatures are they which wanting bodies are not subiect to bodily Sense and such are Angels and the Spirits of men Bodily creatures are those which are visible and may befelt and perceiued by the externall Senses whereof there are two sorts 1. Some hauing life 2. And some none Q. VVhat are those that haue no life A. They differ in two respects some of them haue no naturall motion as Starres Metals and Minerals other haue as Fire Aire Windes Of those that haue motion some are corruptible and subiect to change as Fire Water Ayre Others incorruptible continuing alwaies firme in their state during the course of this world as the Sun Moone and Starres For the change that is amongest them is not in their owne substance Nature and qualitie but in regard of vs and of our sight Q. How many sorts are there of Creatures that haue life A. Fower viz. Vegetatiue Sensitiue Cogitatiue Rationall Q. Wherein doe they consist 1. A. Vegetatiue consisteth in herbes Trees and plants 2. Sensitiue in Sea sponges Cockles and Oisters 3. Cogitatiue in brute beastes hauing the vertue of Cogitation knowledge and Memorie how to preserue their liues guide and gouerne themselues according to naturall inclination 4. Rationall indued with Reason and Vnderstanding and containing besides all the other three Q. How many kindes of appetites are there A. Three that is Naturall Sensitiue Voluntarie Q. How is the Naturall appetite diuided 1. A. Into two sorts common to all creatures whether they haue life or no life which is an inclination without action as when we say Heauy things goe downward and light things vpward 2. And another kind which hath an action ioyn'd with inclination and yet proceedeth not of any Sense which property is proper to plants for we see by experience that they haue an appetite to drawe vnto them and to retaine that which is meet for their nature and food as if a Tree waxe dry it draweth moisture And this appetite is also of two sorts the one without Sense as before and the other with Sense and feeling as in the parts of mans body and in hunger thirst and the Seat of this appetite is properly in the liuor Some members of the body serue themselues and their appetite is without Sense and some serue the whole body and their appetite is with Sense as in the stomacke hunger Q. How is the Sensitiue appetite diuided A. Into two sorts likewise Either with touching as heat Colde Drynesse or moysture or without touching and follow the thought and Imagination of Man which are properly call'd affections and haue their seat in the heart By affections are meant properly those motions of the heart which follow knowledge and either seeke after or reiect that which is offered vnto them Q. What is the end of knowledge A. To desire that good which it knoweth and in desiring to follow the same vntill it hath ioyned and knit it selfe vnto it as neere as is possible As all riuers haue their beginning from the
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
shall bee For it stayeth it not in that which it receaueth from the Senses but addeth or diminisheth changeth or rechangeth as it listeth The Fantasye can counterfait nothing except it first haue some ground in nature and the workes of God which when it once hath obtayned It is a wonder what strange inuentions it forgeth Q. VVhat motions is the Fantasie subiect vnto A. By reason of the agreement that is betweene Spirituall natures the Fantasie is very subiect to the Motions of good or ill Spirits for as Angels doe represent vnto our mindes good and heauenly things whether wee bee waking or sleeping euen so euill spirits trouble vs with diuers bad illusions according as they finde vs apt or disposed thereunto Q. What is the force of Imagination A. It is such as oftentimes it printeth in the body the Images of those things it apprehendeth as in the longings of women with childe Many times also wee see some as can hardly goe ouer a bridge by reason of the apprehension of the daunger which they haue conceaued in their Fantasie or Imagination It is not without Reason also where it is said Fantasie breedeth the fact for wee see many fall into those mishaps which they haue forged and imprinted in their owne Imagination Of Reason Q. What is Reason A. It is a facultie of the Soule able to iudge of things imagined and perceiued by the other Senses to know whether they bee good or bad and what is to be imbraced or eschewed Q. VVhere is the seate of Reason A. It is placed in the middest of the braine as in the safest fortresse of the whole frame of man to raigne amidst all the other Senses as a Prince and Lord ouer them all Q. What is the Memory A. It serues in place of a Secretary or as a Register-booke in which is entred whatsoeuer is ordained or decreed by Reason Q. VVhere is the seat of Memory A. It is placed in the hinder parts of the braine Q. VVhat is the difference of the Senses 1. A. The knowledge that we haue by outward Sense is as if wee beheld the shadow of a thing 2. By Imagination and Fantasie as if we did looke vppon the Image which hath a more cleare and liuely representation then the shadow hath 3. By Vnderstanding as if we vewed not onely the shadowes or Images but also the very bodies 4. By Reason as if beside the shadow Image and body we saw also the effects and vertues Q. VVhat is the agreement of the Senses 1. A. The outward Sense ferueth the Imagination and Fantasie 2. Fantasie Vnderstanding 3. Vnderstanding Consideration 4. Consideration Recordation 5. Recordation Conference 6. Conference Reason 7. Reason Memory and Memory serueth them all Q. VVhat be the effects of Reason 1. A. It discerneth falshood from truth and good from bad 2. It considereth the quality and quantity of things presented vnto it by the Common Sense Q. VVhat is Contemplation A. It is a settled and assured view of all those things that haue beene culled out by Reason and Iudgement Q. Is there not a double discourse of Reason in man 1. A. Yes The one consisteth in Speculation whose end is Faith 2. The other in Practise whose end is Well doing As the outward so the internall Senses some of them may be perisht and impaired and yet the rest remaine sound and perfect As the Imagination may be perisht when we conceiue and thinke that to be which is not as they that haue perswaded themselues to haue hornes or Serpents in their bodies or to be made of glasse and so imagined that whosoeuer pusht against them would strike them in peeces Q. VVhen is Reason troubled A. VVhen we cannot conceiue iudge nor examine things aright according as they ought to be considered of as in those that wil-fully kill or doe commit other mischieuous deeds without Sense or Consideration of what they doe Q. Doth not Memory sometime faile vs. A. Yes Memory hath beene in many so decayed as some haue beene seene who not onely haue forgot whatsoeuer was past but haue also lost the remembrance of their owne names their friends their parents and places where they had beene borne and bred Q. Wherein doth the good of beasts consist A. The proper and naturall good of beastes consisteth in corporall things belonging to the body The good whereunto man is inclined and ought to direct his thoughts cogitations and actions is spirituall and Eternall Q. VVhat doe the internall and externall Senses in man serue for A. Not onely for the good of his body and for this life as they doe in beasts but also for the good of the soule and a better life then can here be found Of the Spirit and Fantasie Q. VVhat is the contention betweene the Spirit and Fantasie A. Fantasie and Imagination being neere to the corporall Senses draw the soule to those things that are bodily but Reason and the Spirit pricke it forward and cause it to lift vp it selfe to more excellent things Q What is meant by a reasonable Soule A. We vnderstand by a reasonable soule or life such a soule and life as hath Counsell Iudgement and Discretion As there is nothing more excellent then Reason so there is nothing that more be seemeth Reason then to know loue and honour God Man of all other creatures is capable of Religion the fruite whereof consisteth not in this mortall life but in the life to come which may be an argument to prooue the Soule of man immortall The Soule of man is giuen vnto him more to vse then to know for the knowledge thereof belongeth to God Reason hath proper actions vertues and motions which it can and doth exercise without the helpe of bodily instruments as it hapneth in holy men who haue beene rauished in Spirit in the contemplation of celestiall and diuine thinges Q. What be the faculties of Reason A. Reason the soueraigne part of the Vnderstanding and Will Soule hath two faculties  For it being so that man is created to eternall happines therefore God hath giuen him the power and vertue to wish for it to the end he might desire to apply and ioyne himselfe vnto it This power and vertue is called The Will And for that he cannot will and desire any good vnlesse he first vnderstand and know the same he hath therefore also giuen him Vnderstanding Of Consideration Q. What is Consideration A. It is as it were a Repetition or after-Examination of things comitted to Memory that at length it may determine and iudge what is true what false what good and what euill Q. What degrees are there betweene Iudgement and Will A. Will doth follow after or refuse nothing but that which Iudgement hath first determined to be good or euill and Iudgement decreeth nothing before it be aduised by Reason Reason aduiseth not before she haue conferred things one with another and throughly examined them which property she takes from Consideration Consideration hath
Vnderstanding to know what is iust and to be done what is euill and to bee repressed and who are worthy reward or punishment And Authority To punish the wicked To defend the Godly To make famous the worthie by titles and promotions Heraelitus telleth vs that we ought to fight no lesse for our Lawes then for our Citty-walles because without walles our countrey may bee safe without Lawes it cannot As a body without a soule so a Citty without Lawes cannot vse her parts and Sinewes bloud and members The Law is as a looking-glasse to the life of man that hee which is beautifull and faire may take occasion thereby to auoid all kind of deformitie in manners and conuersation And hee that is deformed may labour so much the more seriously by the helpe of vertue and inward graces of the minde to recompence the outward wants and imperfections of the body Of Philosophie Q. What is Philosophie A. It is a profession study and exercise of that wisdome which is the knowledge of diuine and humane things Q. What is the end of Philosophie 1 A. To glorifie God in the knowledge of his wonderfull workes which is called Naturall Philosophy 2 To teach a man to live well and to helpe his neighbour which is called Morall Philosophy Q. What are the benefites of Philosophy A. God being the originall and fountaine thereof it teacheth the doctrine of good life represseth the perturbations of the soule appeaseth vnsatiable desires deliuereth from all feare teacheth vs to despise misery purgeth the soule of Pride Enuy and other vices and sheweth our duty to all sorts of people Q. What is the foundation of Philosophie A. A perpetuall and feruent loue of the truth and to the obtaining thereof are necessary a good ready and prompt wit the knowledge of God and continuall study or a spirit or minde ready and apt to conceiue and a memorie firme to retaine Q. How doe we appeare Philosophers A. By qualifying the perturbations of the soule and by the actions of Vertue and Prudence Q. What is Prudence A. It is the knowledge of that which ought to bee done or ought not to be done or thus In asmuch as it is a politique vertue it is called the rule of Reason enlightning our minds shee considereth what shee doth she determineth without error she willeth or doth no vnseemely thing whereuppon this saying commeth Amend what is past rule what is present see what is to come For a wise man is accustomed to obserue these things Prudence as it is a vertue of a well-instructed mind is to knowe onely diuine things Prudence Exemplare is the diuine vnderstanding whereunto all things are vncouered and open Q. How many parts are there of Prudence A. Three Vnderstanding Prouidence Memorie Vnderstanding is that by which the minde perceiueth the things that be Prouidence is a vertue as Cicero saith by which some future thing is seene before it be done Memorie is that by which any one remembreth the things which haue beene Q. What is the effect of Prudence A. To discerne good from bad and that which is profitable from the contrary It causeth a man to direct al his actions both priuate publique to the best end which is To serue God and to profit his neighbour Q. VVhat is the office of Prudence A. To direct the actions of other vertues and to esteeme ordaine euery thing according to vertue or thus the office of Prudence is to sustaine other vertues in their actions according to all the parts of man Morall Ethick Ordereth the maners as touching man Philosophy Oeconomick Setteth a Family in order which are Politicke Ruleth Citties and Kingdomes Q. How is Prudence distinguished A. It is three-fold 1. The first of the Heart and this is in disposing things present in remembring things past and in foreseeing things to come Deut. 32. Would God man would be wise that is to say by things past and would vnderstand that is to say things present and would fore-see the last things that is to say things to come 2 The second is of the Mouth and this is in gouernment of our speeches Prou. 10. Hee is most wise that can rule his lippes 3. The third is of worke and this consisteth in eschewing the euill and chusing of good We must note that there is worldly humane and heauenly Wisdome The first in getting temporal things  The second in cōmoditie of the flesh  The third in diuine seruice Q. VVhat is the difference betweene Science and Prudence A. Science is when men know much good and follow it not Prudence when knowledge practise goe together Q. How appeareth Prudence A. Either inwardly by a Mans manners and conditions or outwardly in things belonging to the body As in Sobriety of diet comly behauiour good hous-keeping and such like Q. VVhat is Ignorance A. An vnskilfulnes of that which ought to bee done or ought not to bee done Q. VVhat bee the effects of Ignorance 1 A. It taketh away the sight of the Minde as blindnes doth the sight of the body 2 It maketh a Man prodigall when he would bee liberall 3 It bringeth forth couetousnes when a man thinkes to auoide superfluitie 4 If a man bee meane it maketh him fearfull superstitious vnprofitable needy vnciuill slouthfull and vnfit for any good thing 5 If hee bee mightie it maketh him arrogant rash cruell talkatiue couetous inconstant giuen to voluptuousnes vniust c. 6 It makes him despise good counsell because of the presumption of his owne opinion 7 If hee possesse any benefit hee feeles not the goodnes of it till it bee lost 8 It is the spring of errors absurd behauiour foolish opinions and of all impieties 9 Euery vertue holdes the minde betweene two vices which are called extreames as Ignorance being the defect of Prudence and Malice or Subtilty being the excesse Q. What is Malice or Subtiltie A. It is wilfully to oppose a Mans selfe against that which hee knoweth to bee dutifull and honest seeking vnder the counterfet name of Prudence to deceiue those that will beleeue him All cunning and knowledge seuered from Iustice may bee accounted Malice or Subtilty To conclude As an emptie ship is to be senced and furnished with conuenient tackling So is a Mans life with the effect of Prudence FINIS