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
greater delicacy then the poore man and hath more for extraordinary expences As the Sunne is better seene in cleere water then in a dirty puddle So the brightnesse of God shineth more in minds not subiected to worldly goods then in them that are troubled with the earthly affections which riches bring with them Q. What fruits hath true Pouertie 1. A. It is the Schoole of Vertue 2. The mistresse of Knowledge and 3. The Bridle to Lust. Q. What Pouerty is odious A. That which proceedeth of Slouth Idlenesse Ignorance foolish expences ryot and superfluity The life of a poore man is like a nauigation made by the Sea-coast where in any storme he may easily cast anchor come a shore and saue himselfe but the life of a rich man to that which is in the maine Sea where there is no shelter but to trust to the mercie of the winde and waues As it is better to lye downe in a little bed with health then in a great and large bed being sicke so it is a great deale better to liue in rest with a litle wealth then in trauell and care with aboundance For he that is not couetous after worldly matters in some sort resembleth God Of Idlenes and Gaming Q. VVhat euils come of Idlenes 1 A. It opens a gate to all Iniustice 2 It kindles the fire of Sedition 3 It setteth a-floate all Impiety 4 It causeth many pernicious inuentions for the auoiding of pouerty 5 It corrupts the goodnesse of nature 6 It looseth that which hath beene well gotten 7 It is the plague of the soule and 8 It impaires the health of the body As water standing still soone putrifieth so doth the Idle person Q. VVhat is the daughter of Idlenes A. Gaming and it is grounded vppon Lucre and Couetousnes Q. VVhat be the effects of Gaming A. Quarrels Cursing Murthers Blasphemies Cogging Swearing losse of Time and ouerthrow of Houses and Families Of an Enemy of Iniury and of Reuenge Q. Is not an Enemy necessary A. Yes for if any imperfection reigne in vs who will more freely giue vs to vnderstand thereof whereby these benefits follow wee are made more fearefull and restrained from offending more diligent to order our behauiour to direct our doings and correct our imperfections Q VVhat is the best reuenge vppon our Enemies A. To surpasse them in all diligence bounty magnanimity good turnes and other vertuous actions These be three good rules 1. Not to hurt him of whome thou art misused 2. To pardon him whome thou mightest hurt 3. And to let him goe in peace that is ouercome Q. How many wayes is Iniury receiued A. Three wayes By spoiling of our goods By hurting our good name By violence offered to our person Seneca's counsell is that if he that wronged thee be weaker then thy selfe forgiue him if he be mightier spare thy selfe As Phisitians know how to drawe medicines apt for the preseruation of life our of Serpents weedes and other venemous things So wee ought to drawe from our Enemies not their liues which ought to be in the power and iustice of God but profit and commodity by their backe-bitings reproches and iniuries * If it be vnseemely for a man to be mocked it is as vndecent for him to mocke another Of Iustice. A. What is Iustice Q. An equall distribution of right and Law A. How many kinds be there of Iustice Q Two Diuine Humane 1 Diuine whereby we are ioyned to God by Good will and Deuotion 2 Humane whereby wee are knit one to another by Mercy and Humanity Q. How is Humane Iustice diuided 1 A. Into Distributiue which consisteth in giuing euery one according to his desert 2 Into Commutatiue which keepeth fidelity in contractes and promises Q. What belonges to Iustice A. To preserue humane society to defend sustaine and deliuer the Innocent Q. What to Iudgment A. To resist the boldnesse of the wicked to represse their violence and to punish their offences For two things preserue a Common-wealth Reward of the good and Punishment of the euill Q. What doe they then that sell benefices 1 A. They sell Iustice. 2 Sell the Common wealth 3 Sell the bloud of subiects 4 Sell the Lawes 5 They take away reward of Honour of Vertue of Knowledge of Godlines of Religion c. 6 They open a gate to Theeues to Bribes to Couetousnesse to Ignorance and to all kind of vice and Impiety Q. What is the ground of Iustice A. The honour and seruice which wee owe vnto God He that is perfectly iust hath all the other vertues 1 First he hath Prudence in that hee discerneth betweene good and euill 2 Secondly he hath Temperance in that hee knowes how to moderate his affections 3 Thirdly he hath Fortitude in that he feareth not to helpe the wronged though with hazard of his owne life Q. What is the perfect vse of Iustice A To make no difference of men either in regard of their wealth kindred friendship pouerty or dignity Q. VVhat names are attributed to Iustice 1 A. In Citties and Townes it is called Equity and Peace 2 In particular houses between man and wife Vnity and Concord 3 In respect of seruants towards their maisters Good-will 4 In respect of maisters towards their seruants Humanity and Gentlenesse 5 In mens bodies Health and perfection of the members Of Iniustice and Seuerity Q. VVhat is Iniustice A. Not to giue euery man that belongeth vnto him Q. How many kinds are there of Iniustice A. Two The one in respect of God which is called Impiety The other in regard of Men which is a deniall of right and Lawe The defect and contrary vice to Iustice is Iniustice the excesse and counterfeit follower is Seuerity Q. How many waies are we vniust A. So many wayes as wee deny vnto our neighbours those duties which we owe vnto them as also when wee seeke to inrich our selues by their hinderance Q. VVhat be the effects of Iniustice 1 A. It causeth a wicked man to be at variance with himselfe 2 It plungeth him in the gulfe of all vices 3 It is the ground of all disorder and confusion 4 It giueth authority to murthers robberies and other violent dealings 5 It oppresseth widdowes and orphans whereby it hasteneth vengeance from aboue Q. What followes Iniustice A. Shame Danger Distrust and Terrour of the iust Iudgement of God As there is but one onely way to hit the white and many to misse it so fareth it with our actions which cannot be good but after one sort but euill many wayes Although a corrupt and naughty man during the sway of his vitious passion perswadeth himselfe that by committing a wicked and execrable deed he shall inioy some great and assured contentation yet the heat fury and thirst of his passion being ouer-past nothing remaineth but vile and perrillous perturbations of Iniustice nothing that is either profitable necessary or delectable The punishment of sinne is equall with it both for Age and Time Of Fidelity Forswearing