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
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
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
by Counsell and Reason Q. VVhat is Clemencie A. That whereby the minds of men rashly carried away with the hatred of any one and with desire to doe him hurt are kept backe by gentlenes Q. What is Modesty A. That whereby honest shame and bashfulnesse purchaseth good and deserued Renowne Q. VVhat is Order A. A disposition of all things in their conuenient place Q. What be the effects of Temperance 1. A. It is the piller of Fortitude 2. The Helmet against luxuriousnes 3. The Guide of the eyes 4. It preserueth good-will 5. It represseth ill thoughts 6. It tameth desires 7. It hindereth dishonest actions 8. It mollifies mens hearts And giueth reason for a rule Q. What is Intemperance A. It is a desire to enioy vnlawfull pleasures or it is an ouer-flowing of Voluptuousnes against Reason and the health of the soule seeking no other contentation then in that which bringeth delight and pleasure to the Senses Q. What be the effects of Intemperance A. It inflameth prouoketh and troubleth the tranquility of the soule It hath for her companions Disorder Impudency Vnseemelines Luxuriousnes Slouth Negligence and Dissolutenes Q. What is the difference betweene Intemperance and Incontinence A. The Incontinent man sinnes ouercome with perturbations not knowing that to bee euill which hee committeth The other sinnes vppon Election and settled purpose The incontinent man repents him presently of his sinne The other hauing got a habit of vice through custome neuer repenteth Q. What is Stupidity A. To haue no feeling of pleasure nor to be moued with any desires a thing hardly or neuer seene amongst men It doth not belong to Temperance to be depriued of pleasures or desires but to maister them Of Sohriety and Frugality Q. What is Sobriety A. It is a moderation in diet Q. VVhat Frugality A. Thrift or good husbandry moderating expenses Q. Is not lesse content in superfluity then in Sobriety A. Yes Superfluity hath no feeling of hunger thirst or any pleasures of the body for that it preuenteth them through Intemperance but Sobriety forbearing the fruition of pleasures a long time hath a farre more perfect taste of them Satiety makes pleasant things become vnpleasant Q. What moderation is to be vsed in drinking of wine 1. A. The first draft for thirst 2. The second for nourishment 3. The third of pleasure 4. The fourth of madnes Of Superfluitie Q. What is Superfluity A. To desire any thing more then necessary for the life of Man Q. What is the end of it A. Pleasure or the fruition of worldly honour Vitellius the Emperour had serued in at one supper two thousand seuerall kindes of Fishes and seauen thousand feathered Fowles Philoxenus wished hee had a necke like a Crane Agesilaus King of Lacedaemon wore but one kinde of garment winter and Summer Of Ambition Q. What is Ambition A. An vnreasonable desire to enioy honors estates and great places There were in Rome within an hundreth yeares 73. Emperours whereof but 3. died in their beds And it is of two sorts Ambition in Princes mbit ion in priuate men Her fruites are Auarice Enuie Sedition Selfe-praise Disdaine Crueltie Lacke of faith Hugo Victorinus an ancient latine Christian Diuine Lib. 2. de Anima hath written that Pride hath her Coach drawne with fower horses the foremost of which is Ambition It may well be defined to bee a most vehement stronge disordered and vnreasonable desire of glory an unsatiable and an vnbridled greedines to rule Q. Who is Ambitious A. A Modest man as Aristotle saith desireth honour as he ought and as becommeth him but hee that desireth otherwise than hee ought and by vnlawfull meanes is ambitious and carryed away with a perturbation of Intemperance Q. What falls and ouerthrowes haue beene brought by Ambition A. Consider and looke into either auncient or later Chronicles and histories and see where there euer was any great plagues any subuersion and ouerthrowes of either florishing Monarchies common-wealths or Citties but they were wrought by ambitious men refusing dutifull submission to higher power and desirous to commaund and to be preferred before others Who but ambitious men are wont to kindle and stirre vp the fire of domestical diuisions ciuill warres and dissensions making no reckoning of their damnable enterprises so they might but make a way to effect their owne deuised platformes what but ambition procured the ruine of Graecia flourishing in Armes and Sciences what but ambition wrought the decay and confusion of the common-wealths of the Lacedaemonians and Athenians the one being maisters of the Sea and the other of the land what but ambition stir'd vp Caesar and Pompey Marius and Silla Octauius Antonius and Lepidus by force of Armes to put their country to sword and fire and so vnnaturally to impaire the large and great scope of the Romaine Empire what but ambition hath drawne some men to such desperate mindes so farre to abandon both God and all goodnes as to giue themselues ouer to Necromancie and to contract and enter into couenants with the deuill that they might come to foueraigne power and authority what but ambition caused Henry the fift the Emperour by force to depriue his father from the Empire and to keepe him in prison till hee died what but ambition moued Maufroy the Prince of Tarentum to strangle his owne father Frederick the Emperour and to poyson Conradus his owne brother what but ambition forced Antonius Sonne to the Emperour Seuerus to stabbe his brother Geta with a dagger what caused Solyman king of the Turkes to strangle his owne Sonne Sultan Mustapha what moueth many to put innocents to death that stand in States expectant of kingdomes that themselues may take surer footing as they thinke to growe vp and continue in royall places what I say is and hath beene the cause of these and many other such sathanicall and impious actions but ambition This vile Monster pestiferous humor of Ambition Of Uoluptuousnes and Lechery Q. VVhat is Voluptuousnes A. That delight wich tickleth our Senses quickely slideth away and for the most part leaueth behind it occasions of Repentance Q. What be the fruits of it 1. A. It bringeth griefes 2. It mortifieth the Spirits 3. It weakeneth the body 4. It breedeth diseases Q. What is Lechery A. A furious passion or a burning fire that consumeth man Q. What are the effects of it A. It shortneth the life decayeth vnderstanding darkeneth the memory taketh away the heart spoileth beauty defileth the body causeth an ill colour weakeneth the ioynts ingendreth Sciaticaes gowtes colicke-passions griefe of stomacke gidines of the head dimnes of sight the leprosy and the poxe Q. What is Adultery A. When the sacred knot of mariage is violated Q. VVhat be the effects of Adultery 1. A. It breedeth violence wrong murther poisoning c. 2. It breaketh the peace of a house 3. It causeth the losse of ones soule Q. What examples of punishment for whoredome and Adultery 1. A. Among the Locrians to haue their
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
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