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
they haue not as much light as is needfull so if they haue too much they see lesse therefore it must be dispensed vnto them by iust measure according to their capacities God would haue some proportion betweene the heauens and the head of man therefore eyes are in him being alittle world as the Sunne Moone and ther lights are in the heauens the great and vniuersallworld The Eyes haue more agreement with the nature of fire then any other member belonging to the corporall Senses Q. What is the vse of the eyes A. To behold the workes of God and therefore we ought to beware that we feed them not with the sight of prophane and dishonest things least they poison the soule whose messengers they ought to be to declare vnto it vertuous and healthfull things As the Eyes are placed on high so they ought to haue their prospect towards heauen according as King Dauid saith I lift mine eyes to thee that dwellest in the heauens Of the Eares Q. What is the vse of the Eares A. For one Man to communicate his knowledge and the secrets of his minde with another and to receiue discipline and instruction of Wisdome Only man and an Ape haue their Eares immoueable Q. Why are the Eares made winding and not outright 1 A. First because the sounds would not be conueyed in 2. Secondly soundes entring too thicke ot confused should not be so well vnderstood As too great light doth not onely dazle the Eyes but doth also hurt them so ouer-great soundes would marre the hearing if they were not distributed according to the capacitie of the Eare. There must alwaies be an answerable proportion betweene the Sense and the thing subiect to Sense Q. How many bones are in the Eare 1. A. Three small bones The first like an Anuile 2. The second like a Hammer 3. The third like a little Stirrop The Eares doe iudge of soundes notes and harmony As the Eyes are giuen to contemplate the workes of God so the Eares are to receiue his word As the aire carrying the sound into the aire moueth the Hammer of the Eares and causeth it to strike vppon the Anuile and so maketh a sound by meanes of the little taber through whose sound the Spirits of hearing are awakened euen so God worketh in his Ministers who receiue his voice after a diuine manner and then are they as it were Hammers to strike vppon the Anuile of mens hearts by which sound the spirits of the hearers are stirred vp Of the Tongue Q. How many are the vses of the Tongue 1. A. Three the first to frame the speech 2. The second to helpe the taste 3. The third to prepare the meate that is chewed in the mouth for the nourishing of the body Q. What be the instruments of the Voice 1. A. The Tongue 2. The Necke 3. The wesell of the Throate 4. The Winde pipes 5. The Lunges and Breast Q. What is the vse of the wesell of the Throate 1. A. To stoppe the aire for rushing in too fast or ouer-cold 2. To diuide and distribute the aire when it ascendeth from the Lunges 3. To helpe the Tongue to articulate and frame the voice Q. How many things are requisite in framing the voice into speech A. Fiue that is Vnderstanding is nothing without speech and speech nothing without Vnderstanding The Tongue The Pallate The Teeth The Lippes The Nose The Tongue is giuen to glorifie God and to shew forth his works The heart of man is like a Treasurie or a Larder or a Pantry in a house out of which all things necessarie for the vse thereof and for the maintenance of the whole family are daily taken It is also like a Celler or Garner where counsells and thoughts are locked vp and the Tongue a Steward to draw them out as need requireth Q. How many sorts are there of Speech 1. A. Two the one Internall and in the minde 2. The other Externall pronounced by the Tongue Q. By what degrees doe we come to Speech 1. A. By foure first the mind must receiue the Images of things presented vnto it by the corporall senses 2. Secondly hauing receiued them Reason must discourse to know and consider of them well 3. Thirdly Iudgement is necessary to make choice of and to followe that which it shall iudge conuenient and meet and to reiect the contrary 4. Lastly all must be vttered by significations apt and conuenient for euery thing Speech is insensible to all the Senses but hearing Although the voice vanish quickly out of the Eare yet the thing signified remaineth in the minde Voice generally taken comprehendeth all soundes and things that bring any noise to the Eares Neuerthelesse it is most properly attributed to those soundes which liuing Creatures are able to make with their throat to signifie any thing thereby man onely hath articulated and well distinguished soundes he that hath his Iudgement and Reason ripe and pithy is able to speake eloquently Q. What is Eloquence A. Eloquence is a good conceit of the minde of that which ought to be spoken an ability to vtter it inapt words sentences wel knit together The voices of beasts haue no significations but affections Eloquence is like a golden chaine fixed to mens eares by which they are drawne to attention by a sweet and pleasant violence As the internall word bred in the mind departeth not from it neither is separated and yet imparteth an Image thereof in the hearers to whom it is declared So the Eternall word begotten of the Father is alwaies resident in God and yet imprinteth his Image in the hearts and minds of men The tongue is a fleshy member full of Sinewes Arteries and Veines Sinewes by reason of the sundrie motions it hath and the Sense of Tast and Touching Arteries that it might haue aboundance of Spirit Veines that it should not want nourishment Q. What is the vse of Spittle A. Although it be an excrement yet it is profitable to wet and moisten the Tongue There are two kindes of Kernels vnderneath the roote of the Tongue called Almonds which serue to moisten the whole mouth Q. What is the difference betweene Voice and Speech A. The one is confused the other articulate and distinguished Rhetoricke and Logicke are but vaine babling without the knowledge of Gods word Men are as Organ-pipes hauing neither good sound nor voice nor tongue nor mouth to speake of God and his workes as we ought and to praise and glorifie him but onely so farre as he being the Organ-plaier bloweth and inspireth vs with his holy Spirit The Tongue is a Messenger and an Interpreter of the Spirit and mind and therefore is placed neere the braine where all the Spirits lodge The externall Senses are as messengers to the internall The heart is the guide and Counsellour of the Tongue and the braine the Lord and maister so that it is fortified both aboue and beneath Q. Why is the Tongue soft A. The Tongue is tender
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
presently a good Taste Smelling and Tast are ioyned together the one to helpe the other Our Sauiour Christ himselfe did not reiect or condemne pretious oyntments and sweet odours but sometime permitted the vse of them vppon his owne person The animall Spirits are releiued with sweet sauours and annoyed with the contrary Of the Nose Q. VVhy was the Nose made A. The Nose is not created onely for smelling but also for respiration that it should be the principall pipe or passage by which the braine and lungs might drawe in and let out breath as seemeth needfull Q. VVhy is not the Nose made all of bone but of gristle 1. A. For Three reasons First for feare of breaking when it hits against any thing 2. Secondly that it might inlarge and restraine it selfe according to the proportion of aire that is to be receiued or to be expelled 3. Thirdly that it might be strained being as it were a sincke to purge the braine to get out thicke and clammy humours which will sometimes sticke in it Q. VVhy is the Nose made wide at the entry A. It is wide at the entry and narrow and subtile afterwards that the aire might not rush into the braine too suddainely nor too cold but by meanes of tarriance and slow passage be heated and better tempered Whensoeuor we smell a stincking infectious sauour it ought to put vs in minde how odious and stincking sinne is in the nostrils of God Why should we esteeme of our bodies as we doe seeing the noblest and neatest parts thereof are but sinckes and draught to disburthen it of excrements and superfluities as the eyes eares and mouth The Instruments of the externall Senses receiue from without that which belongeth to their nature and not by sending forth any thing of their owne for if they send forth any thing it rather hindereth then helpeth as we see in the eyes when men weepe or when any humour runneth out of them Of the Face Q. What is the description of an angry visage A. The eyes will sparckle like fire and the breath smoke as if it came from a furnace It is to be wondred that in so great similitude of Faces there is so great dissimilitude for there are hardly two seene so like but some difference will appeare There is great difference to be seene in one and the same mans face according as he is either merry or sad angry or pacified humble and modest or lofty and proud Q. What be the faculties A. Three Animall Vitall Naturall Q. What the Animal faculty A. Threefold Principall Sensitiue Motiue Q. What the Principall faculty A. The Principall is fiuefold Common sense Fantasie Imagination Reason Memory Common Sense Imagination and Fantasie are by some not distinguished but taken all for one The Sensitiue faculty comprehendeth the fiue corporall Senses The motiue the moouing of all the outward parts of the body from place to place Motion is caused by the Sinewes Muscles and Filaments Q. What be the Animall vertues 1. A. Thought 2. Vnderstanding 3. Knowledge of numbers and order 4. Reason 5. Iudgement 6. Memory 7. Election Q. How many kindes of Knowledge 1. A. Three The first apprehendeth things corporall that are present before it where-vnto belong the fiue externall Senses 2. The Second taketh notice of things absent as when the externall Senses are retyred the remembrance yet of that was seene heard tasted smelt or touched remayneth still with vs. 3. The third hath relation to things spirituall and supernaturall which knowledge is proper to man only Q. What is the Naturall power A. The Naturallpower is three folde Nourishing Augmenting Ingendring And these haue 6. other vertues viz. Attractiue Retentiue Digestiue Distributiue Incorporatiue Expulsiue Q. What be the Animall powers in the internall Senses 1. A. Imagination Common Sense or fantasie which apprehendeth the Images of things offered vnto them by the outward Senses 2. Memory which retayneth them that they may be brought forth when neede requireth 3. Reason which examineth them what is to the purpose and what not 4. Iudgement which maketh choyse alloweth or disalloweth The Soule cannot be known as it is but by the Creator that made it for that in vs there is no nature more high or excellent to comprehend it The vitall power remaineth in the heart The naturall or Nutritiue in the Liuor Of the Brayne Q. What is the Braine A. It is the lodging of the Internall Senses As the head hath a certaine agreement with the heauens and the Eyes with the celestiall lights so the Brayne approcheth neerer to the diuine Nature then any other part of the whole body Q How many partes are attributed to Mans body 1. A. Three The first and highest is in the Brayne where the Animall vertues doe abide 2. The second in the breast for the vitall powers 3. The third from the Midriffe to the Sharebone for the naturall Powers Q. What Membranes belong to the Brayne 1. A. Two The first is called Duramater being hard and thicke 2. The Second Membrane or skin is called Piamater which is very fine and slender wouen of veynes and arteries compassing the brayne and entring into the windings and Bowells thereof Q. What is the vse of the skin called Piamater 1. A. To defend the Brayne from the skull 2. To serue for a passage to the veynes and arteries for the nourishing thereof 3. To distinguish the Braine into that before and that behinde Q. What is the office of the Brayne 1. A. To giue Sense and Motion 2. To fine the Animall Spirit 3. To be an instrument to the faculty of Reason which is the chiefest power of the Soule Q. How many ventricles are in the head 1. 2. A. Fower The first two are before in fashion like two halfe moones meeting together in one pipe like the Bellowes of a Smith 3. The third is in the midst of the Braine 4. The fourth behinde towards the nape of the Necke Q. What is the difference of a moyst drie Braine A. The one receaueth more easily into the memory that which is offered vnto it and soonest letteth it slip againe The other receaueth more slowly and retayneth better Of the Fantasie Q. What is the Fantasie A. It is a faculty which comprehendeth the shapes formes and Images of things brought vnto it by the common Sense vnder which are comprehended the visions of the head All the knowledge that is in the minde of man proceedeth not from the outward Senses The outward Senses are the messengers of the minde and witnesses of experience The externall Senses haue no iudgement of the obiects and impressions which they outwardly receiue but by meanes of the common Sense Q. Hath not the Fantasie very various effects A. Yes The faculty of the Fantasie is sodaine and so farre from stayednes that euen in the time of sleepe it hardly taketh any rest but is alwaies occupied in dreaming and doting yea euen about those things which neuer haue beene can or