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
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
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 possessor happy because whatsoeuer happens vnto him Vertue turnes it into good and her reward is eternall life Q. VVhat hath power ouer Vertue A. Nothing Neither Fortune Slander Sickenes Old age Aduersity nor Tyranny Q. Who is onely happy A. The vertuous man although he be plunged in all the miseries this world can afford Q. VVho is onely vnhappy A. The vicious man although he haue the wealth of Craesus the Empire of Cyrus and the glory of Alexander Q. VVhat is Vice A. It is an inequality and iarring of manners proceeding from mans naturall inclination to pleasures and naughty desires or it is an infection of the soule whereby it reuolteth from good Nature and the lawe of man Q. VVhen begin we to hate Vice A. VVhen we vnderstand what harme and shame commeth by it Q. What are the effects of Vice A. It is the proper essence of vnhappinesse the perfect worke-maister of wretchednesse It causeth Voluptuousnesse Rancour Reuenge Enmity Murther Feare Fruitlesse repentance Ambition Couetousnesse Lust c. As vertue is the health and vigour of the soule so vice is the sicknes and imbecility thereof and is like the Dropsie making a man desire that most which breedeth his greatest bane So as not hee that lyes in yrons but hee which is compassed about with vice may bee said to be a captiue Of Reprehension and Admonition Q. What is Reprehension A. Areprouing of a freind for some vice Q. What Admonition A. A counselling of him for his profit and credit Q. How must wee admonish a freind A. Wee must admonish and speake to him mildly louingly and secretly guiltles our selues of what wee blame another freely and without feare vpon truth and at a fit time Wee must not stiare vp fire with a sword for honny laid on an Vleer will smart Q. VVhat must the ground of our Speech and admonition bee A. Reason Q. VVhat the scope or end A. The loue of our friend or our Neighbour Short and pithie speech commends best Prolixe and impertinent is odious Philip of Macedon when hee wrote to them of Lyconia that if he entred their Countrie hee would ouerthrow them topsie turuie had only this answere backe againe If. Phocion compar'd vnprofitable talke to Cypres Trees which are great and tall but beare no fruite Aristotles answere to a great Pleader of causes who at the rehersing of euery sentence would say Is not this a straunge thing Not that replyed hee but this That any man hauing two legges can abide thy babling Q. When are wee appointed to speake A. First when wee want anything 2. Secondly when our speech may profite any body 3. Thirdly when wee would mollifie and ease the troubles of our owne affaires or our friends with some honest discourse or pleasant conference Q. What be the properties of our speech or admonition A. To bee free breife pleasant profitable voyd of perturbations and without falshood Hee that speakes much cannot but offend much The lesse wee speake the lesse occasion of Repentance Wee must then first learne to be silent afterwards to speake Q. What is friendship A. A communion of a perpetuall will framed by the perfit habite of a long-continued loue or it is the making of two Soules one in will and affection Q. VVhat is the end of it A. The fellowship of life hauing relation to Charity Q. Cannot friendship be amongst wicked men A. No Because they are at discord among themselues therefore they cannot haue agreement with others Q. May a man haue many friendes A. No because it is impossible for him to fashion himselfe to diuers natures Q. VVhat friend must wee chuse A. One that is honest faithfull prudent and zealous wee must make all men our well-willers but only good men our friendes Q. VVhat is the propertie of a friend A. To be sparing in speech and prodigall in deedes Q. How must we trie a friend A. In an honest and not in a wicked matter in that which is iust and reasonable for friendship diminisheth greefe in aduersity and addeth grace pleasure to prosperitie Q. How many wayes doe wee owe dutie to our friend A. Fower waies With our Persons With our Purses With Comfort With Counsell And three things are fit for the ground and assurance of friendship that is 1. Vertue as that which is honest 2. Conuersation as that which is pleasant and agreeable 3. Profit as that which is helpefull Of Nouelty and Curiositie Q. What is Nouelsy A. An error of iudgement to esteeme those things that are strange and rare better then those that are familiar and common although they be worse Q. How many sortes are there of Curiosity A. Two Curiosity in knowledge and Curiosity in manners Q. VVhat is Curiosity in knowledge A. To desire to know that which wee ought not which concerneth our selues Q. Curiosity in manners what A. To doe or to desire to doe that which wee ought not which concerneth others Fiue things brought out of Asia by the Romaines To make glorious Sepulchers  To wearerings of golde  To vse spice in meates  To carryeperfumes sweet smells  To allay wine with snowe Of nature and education Q. What is nature A. It is that spirit or diuine reason which is the efficient cause of naturall workes and the preseruing cause of those things that haue being Or thus Nature is the order and continuance of the workes of God obeying the Deity and his word and commaundements and borrowing her force and strength from thence as from her fountaine and originall Q. What is the nature of man A. The instinct and inclination of euery ones Spirit Q. What is Education A. A reformation of nature by discipline Q. How become we perfit A. Three waies by Nature Precepts Vse and exercise Q. What was the lawe Falcidia amongst the Romans for education of youth A. That the child should be first admonished for the first offence chastised for the second and for the third hanged and his father punished as if hee had beene partaker in the fault for want of good education and instruction of his sonne Youth must bee taught as it were in sport and not by compulsion because no Science forced vppon a man will continue stedfast with him It as is necessarie to consider what teachers children haue as what Parents Of Temperance Intemperance and Stupiditie Q What is Temperance A. A vertue that containeth the desires and inclinations of the soule within the compasse of Mediocritie and moderateth all actions whatsoeuer Or thus It is a stedfast moderate rule of Reason ouer concupiscence and ouer other vehement motions of the soule as vnbridled desire and immoderate ioy A temperate man that is not couragious easily is a coward and faint-hearted and a noble heart not temperate becommeth rash and presumptuous Q. How many parts are there of Temperance A Fower viz. Continencie Clemencie Modestie and Order Q. VVhat is Continencie A. That whereby Concupiscence and Desire are gouerned