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
eyes pull'd out 2. Amongst the Romans death ipso facto A father might kill his daughter or a sonne his mother 3. Amongst the Egyptians to cut off the womans nose and the mans priuy parts Of Honour Dishonour and Pride Q. What be the signes of an honorable minde A. Not to aspire to Honour Riches or Dignitie but to Vertue Q. How must we ascend to true Honour A. The Romans built two Temples the one to Honour the other to Vertue but in such sort as no man could enter into the Temple of Honour before he had passed through the Temple of Vertue Whereby it appears that Vertue is the way to Honour Q. VVherein doe worldlings place Honour 1. A. In doing some thing to be liked of great men 2. In making good penny-worthes of their curtesies 3. In racking the conscience to execute their commandements 4. In growing great in the opinion of the multitude * But it is better for a man to abide vnknowne in his simplicity then with the hurt and detriment of his soule to intrude him selfe among the mighty prudent man rather feareth the iudgement and opinion of a few wise men then of an ignorant multitude Q. How hath Pride beene plagued A. Herod for his Pride was eaten to death with lice Dioclesian died mad Q. How many kinds be there of Shame and Dishonour A. Two The one good The other bad Q. VVhat is goood shame A. To be ashamed of euill Q. VVhat dishonour or bad shame A. To be ashamed to displease the multitude or mighty against right and equity Q. What be the effects of good shame 1. A. It is the mother of good Counsell 2. The gardian of duty 3. The mistris of Innocency 4. The sister to Continency and 5. The companion to Chastity 6. It procureth Loue. 7. It lesseneth a fault 8. It mollifieth the heart of a Iudge Q. VVhat are the rules of good shame 1. A. If at a feast thou bee inuited to drinke more then reason or thirst requireth be not ashamed to refuse it 2. If a babler or ignorant fellow seeke to stay thee by discoursing of vaine and tedious matters be not ashamed to shake him off 3. If thy friend or any man in cunning or purpose offend be not ashamed to reproue him 4. If any man make a request vnto thee for that which thou canst not performe bee not ashamed to denie him 5. If any man aske thee a question wherein thou art ignorant shame not to confesse thy ignorance that thou maist be instructed 6. If any man with-hold thy due shame not to challendge it Q. What be the effects of Dishonour or bad shame A. Cowardlinesse Impudency Liberty to sinne base flatterie Oppression Neglect of ones benefit Neglect of safetie Betraying of ones life Hate of the world and prostitution of the Senses Of Fortitude Feare Cowardlines and Rashnes Q. What is Fortitude A. It is the cause that neither for feare nor danger wee turne aside from the way of Iustice and Vertue or thus It is the excellencie greatnes and dignitie of the heart which after aduised counsell maketh a man vnder-take vertuous matters without apprehension of perill and constantly to endure all manner of trauailes and distresses to the end which it almeth at Q. VVhat bee the properties of a valiant Man 1. A. To be free from all feare of death 2. To bee constant in aduersitie 3. To be void of dread in dangers 4. Rather to die honestly then saue his life dishonorably Q. How many partes are there of Fortitude A. Fower viz. Magnificence Confidence Patience Perseuerance Q. Wherein consisteth Magnificence A. In doing great and excellent things Q. Wherein Confidence A. In conceiuing good hope of the euent of things Q. Wherein Patience A. In voluntary and continuall suffering for the loue of vertue and honestie Q. VVherein Perseuerance A. In a firme and stedfast abiding in his purposes and resolutions vndertaken with good consideration following reason Q. What be the extremes of Fortitude A. Cowardlines and Rashnes for Fortitude is a vertue that fighteth for equitie and Iustice Therefore neither they that suffer for vniust matters nor they that fight for their priuate commodities are to bee accounted valiant Q. How many markes are there to know a coward 1. A. To fight for feare of Reprehension 2. By Constraint 3. Prouok't by other Mens speeches 4. Of choller or 5. Through ignorance of danger Q. VVhat is the difference betweene Hardinesse and Fortitude 1. A. The one commeth by Art Anger or Pollicie 2 The other is bred in the soule by nature and good education Q. VVhat is the end of Fortitude A. To referre our life and death to the only exercise of dutie and honestie A Temperate man not indued with Fortitude may easily fall into Cowardice and basenes of minde and a valiant man without the direction of Wisdome and Temperance is soone carried away with temeritie and boldnes Q. How many kindes are there of Feare A. Two the one good the other bad Q. What is good feare A. To stand more in awe of blame reproch and dishonour then of death or any greefe Q. How many sorts are there of bad feare 1. A. Two The one is called Cowardlines making the Soule idle dead and voyd of euery good effect which testifieth a vile contemptible and abiect nature 2. The other is that which worketh in the wicked a horror of paine and punishment whereby they are bridled and restrayned from their villanies and this argues a wicked and corrupt disposition Q. What be the effects of bad feare A. Madnes and Despaire Q. What the ground of bad feare A. A false opinion of euill Q. What bee the fruits of Cowardlines A. Crueltie Treason Breach of promise Impatience Idlenes Sloth Couetousnes Enuie Backbiting iniustice c. Q. What is Rashnes A. For a vaine and friuolous matter to cast ones selfe into vndoubted daunger and to vndertake all things vnaduisedly A Philosopher compar'd an Army to mans body the Scoutes to hands the horse-men to the foete the battailc of foot-men to the stomacke and brest and the Captaine to the head Of Magnanimitie Generositie and Hope Q. What is the difference betweene Magnanimitie and Fortitude A. Fortitude is a mediocrity in fearing and enterprizing Magnanimity consisteth in the bringing to passe of great and excellent matters Q. VVhat is Magnanimitie A. Generosity or Noblenesse of heart and it consisteth in three things 1. First in desperate matters when a man is past all hope of life to finde aconuenient remedy or wise consolation not suffering himselfe to be vexed therewithall 2. Secondly in duty towards an anemy not suffering or allowing any treason vnder what pretence or aduantage soeuer 3. Thirdly it contemneth as things vnworthy the care of his soule the goods of the body and of Fortune which others admire and labour to obtaine Q. VVhat be the effects of Magnanimitie 1. A. Not to feare Death but with constancie and cheerefulnesse of Spirit to
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