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
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
soft and pleasant to signifie that our words should not be harsh crabbed or vngentle Q. Why is it tied with many threads A. to restraine and bridle it It is blunt euery way whereby we are admonished that our words ought not to be pricking or hurtfull Q. Why is it inclosed A. It is inclosed with a quicke-set and Rampier of Teeth and gummes and with lippes which are as gates to shut it vp for feare it should take too much liberty Of the Mouth Q. What is the mouth A. The Mouth is as a Mill the Iawes and Teeth as the Mil-stones and the Tongue as the hopper Or thus The Mouth is as a bake-house and the Tongue as a Baker to knead the meale and as a peele to set and conuey it into the stomacke which is as the Ouen It is also as a kitchin the Teeth as a Cook to shred prepare the meat before it comes to the stomacke By this we ought to vnderstand that God hath not created them to be idle as though he had giuen them nothing to grinde or bake but as a good worke-maister hath furnisht them and doth daily set them at worke The nether Iaw of all creatures moueth in chewing the meat saue onely in the Crocodile The vpper Iawe is not moued for feare of shaking the braine or bringing some inconuenience or other vnto it or to some other principall members placed thereabouts Q. How many sorts of Teeth are there A. Three Incisory or the fore-teeth  Dogge Teeth  The grinders or Iawteeth Q. What is the Epiglot A. The Epiglot is the couer of the Winde-pipe in fashion triangle like an Iui-leafe ouer which as ouer a draw bridge the meat passeth into the gullet so that to speak when we are eating is dangerous least any thing fall into the wind-pipe The Epiglot must not be so fast shut but that breath may alwaies issue forth and that some thinne humour may enter in to moisten and supple the lungs otherwise potions appointed for that purpose by Phisitions were vaine and vnprofitable God hath made nothing without order and gouernement and therefore the Philosophers call the whole frame of the world Mundus that is to say an Ornament or a well-disposed order of things Of the Taste Q. What is the Sense of Taste A. It is that whereby the Mouth iudgeth of meates and drinkes which are good and which are the contrary The Tast with those sauorie relishes that agree with it receiue their vertue and nature from the Elements Q. What is the vse of the Taste A. It serues not onely for things that nourish but also for Medicines for all things which the earth bringeth forth are not good to feed some things are diuerse from nourishment as earth wood clay and stones As things that are extreame cold or dry haue no smacke or taste as flaxe or towe so things extreame cold and moist haue their taste lesse sharpe as water Q. What is the occasion of the Taste A. The Taste and relish of things is caused by the good commixture of heat and moisture Heat principally preserueth life and least it should consume it selfe Moisture is ioyned to it to bridle and keepe it backe Simile As in a Lampe there must be Oile Wicke and Fire so in the body of man to maintaine life there must be meat drinke and naturall heat to digest it for as oyle will not burne without wicke nor wicke without fire so meat cannot nourish without heat nor heat be of any continuance without moisture As in a Lampe an equall proportion must be kept betweene the oyle and the wicke least the wicke being too little the oyle doe drowne it or the oyle being scant the wicke be too sodainely consumed euen so there ought to be a moderate proportion in our diet least by too much meat and too little drinke digestion be too sodaine or by to much drinke and too little meat Heat which causeth digestion be drowned As a fire in a chimney decayeth and goeth out vnlesse it be maintained with wood so naturall heat in mans body decayeth and bringeth death vnlesse it be daily nourished with food If heat be stronger then moisture it ingendreth thirst Of Thirst. Q. What is Thirst A. Thirst is an appetite or desire of that which is cold and moist If heat and moistare haue mutually consumed each other that they faint it ingendreth hunger Of Hunger Q. What is Hunger A. It is an appetite or desire of that which is hot and moist The humidity required in thirst is more thinne and lesse earthy then that which is required in Hunger If moisture be increased ouer-much so that heat decreaseth and consequently the appetite to meat decayeth it must be restored by Phisicke All nourishment is Phisicke but this is the difference Food repaireth the whole body whereas Phisicke repaireth onely the instruments of the body Doctrine from the Tast. Q. VVhat Doctrine receiue we from the Sense of Tast A. As the body cannot liue without the Taste of materiall foode so the soule cannot liue without the Tast of Gods word As naturall heat preserueth the body so the heat of Loue and Charitie preserueth the Soule Euery liuing Creature hath a desire to preserue himselfe which consisteth in the equality of heat and moisture Of which there may be an inequality so that it be such as may be reduced to an equalitie Excesse may be repaired by food or Phisicke but if by neither then the estate is desperate It is necessary that there should be an inequality of heat and moisture in the body otherwise we should neuer hunger nor thirst nor haue any Taste or pleasure by Taste and so consequently not be put in minde of Gods bounty in prouiding to sustaine vs. All meats are not nourishing but such as are agreable to the nature of the thing that is to be nourished The difference of the parts of a mans body cometh of this onely that some participate more of some Elements others of other as the bones are more earthy then the flesh and the flesh then the bloud Our food must not be liquide and moist onely but earthy and solid God hath so tempered things in their creation as that which retaines the nature of earth is not alwaies earthy nor that which retaines the nature of fire is nothing else but fire Reason is as a spring and speech the Riuer that floweth from it He that is sparing to speake to God and remembers not to giue him thankes at meat is like to a Hogge that eateth Acornes on the ground and neuer lookes vp nor considereth from whence they come Some men doe not onely not praise God at their meat but prophane his name as Gluttons Drunkards Swearers c. As the braine giueth motion to all the Senses so it is compassed about of them as with seruitors and men of guard * VVhatsoeuer agreeth with the Taste agreeth with the Sent but whatsoeuer hath a good sauour hath not
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
some looked-for euill closing vp the heart as willing to auoyd it So that this is the difference betweene Sorrow and Feare Sorrow is in respect of euill present Feare in respect of euill to come Q. Why doe many dye for Feare A. Because the aboundance of bloud that retyres to the heart in time of fear e to comfort it confounds it yea and choakes and stifles it Palenes in the face is a signe of courage and rednes of Cowardlynes As it is impudency in a childe not to blush so it is cowardise in a man of warre to looke red in time of daunger by reason that the more bloud is in the face the lesse is about the heart to comfort and strengthen it so that it waxeth faynt and weake Q. What is boldnes A. It is a confidence which pricketh forward the courage either to repell euills or to follow after good things which are excellent hard to obtaine When the heart hath once fruition of that goodwhich it desireth it is still and quiet and rests it selfe in the same Q. VVhy are sundry affections placed by God in the Nature of Man A. In regard of sundry good things which are meete for his will to long after and desire As for example Ioy and Hope are giuen to seeke after God his Soueraigne good in whome alone hee may finde all delight rest and pleasure Sorrow and Feare are as Testimonies of the iudgement of God and executioners of his vengeance Feare to keepe vs in awe of euills to come and Sorrow to afflict vs for euills past Q. VVhat is delight and pleasure A. It is the rest of the Spirit with the perfect knowledge of that is sought There is no delight or pleasure in any thing except there be some agreement betweene the part and power that receaueth pleasure and that which bringeth the same vnto it The pleasure must not bee too great or too small but aequally proportioned to the partes that receiue it Therefore as God is incomprehensible and infinite so is hee receiued with delight of that part of the Soule which cōmeth neerest vnto his Nature which is most incomprehensible most ample and most infinite in respect of their partes and that is the spirit and vnderstanding The Soule receiueth God in such sort as hee may bee comprehended of her and shee in a sort made capable of him The rude and ignorant sort are more mou'd with corporall and earthly things then with things spirituall and heauenly because by nature they are more led by the outward then by the inward Senses Q. VVhat are the delights taken by the outward Senses 1. A. By Touching which is most earthy and therefore the pleasures which come thereof are most abiect and vile 2. Delight taken by the Sense of Tasting is lesse contemptible yet brutish enough 3. By Smelling somewhat more noble but more sharpe in some kindes of beasts then Man 4. By hearing of more beauty and excellencie then the rest because more ayrie 5. By Sight most excellent because the eyes are of the nature of fire which commeth neerest to the caelestiall nature The like order may bee obserued in the internall Senses The baser and more vile the pleasures are the sooner doe they loath a man The more earthy and brutish the pleasure is the greater labour is to bee had about it Q. VVhy is a little griefe stronger in vs then a great deale of pleasure A. Because of the corruption of our nature and the declining course of our age and life The pleasures of the fancy are more stable and firme then those of the corporall Senses As for Example VVe are sooner cloyed with the pleasures of meats smelles Musicke the beholding of such like things then by the pleasure of riches power and honour which are the goods of fancy But the pleasures of Reason and of the Spirit continue longest The pleasures of the Soule neede no intermission of Time for the Soule is neuer wearied with contemplation The Spirit is in continuall motion vnlesse the power from whence the motion proceedeth be by some impediment let or hindered As we see in drunkards or the Apoplexy It is as possible to take heat from fire as action from the Soule Those things which wee receiue of naturall things are of more force and purer and continue longer then artificiall pleasures For let a man shew vs the goodliest workes that may be of siluer gold pictures garments or houses and after we haue beheld them foure or fiue times wee beginne to bee full of them and to be weary but who is euer weary in beholding I will not say the Heauens Sunne Moone and Starres but Earth Sea Riuers Mountaines Vallies Gardens Trees Herbes and Flowers The cause thereof is the agreement of nature for we beeing naturall naturall things are more agreable vnto vs then artificiall Of Loue. Q. VVhat is Loue A. It is an affection of the Heart which lusteth after that which is good indeed or which seemeth vnto it to be so desiring to draw that good to it selfe that it may enioy it Q. How is Loue ingendred A. VVhen Iudgement hath censured a thing to be good Will goeth out as it were to meet it and to conduct it to the heart whereunto it is vnited Q. VVhat be the branches of this Loue 1. A. Desire which by reason of the corruptiō of our Nature are cōmonly taken more in the euill then in the good part 2. Cupidity or Coueting  Q. VVhat is true Loue A. It is to loue a thing because it is good in it selfe for it selfe and not in respect of any profit that may come vnto vs thereby With this Loue we ought to loue God our neighbours and friends An Image of this Loue is the Loue of parents towards their children When Loue is reciprocall and mutuall so that he which is loued doth also loue then is friendship bred of Loue. Similitude and likenes is the cause of Loue. We are the Similitude and Image of God Therefore God loueth vs. Beauty also procureth Loue which is as a flower of goodnes for as there is an agreement betweene the body and rhe soule so bodily beauty is as it were an Image of the beauty of the soule Q. How is Beauty defined A. It is a grace of God that proceedeth of the apt proportion and agreement of parts Q. Wherein doth it consist A. In foure things that is Figure Number Greatnes Situation Q. How many kinds are there of good 1. A. Three The first is pleasant which delight our Senses being properly called the Goods of the body 2. The second profitable as Riches Honour and Promotion being called the Goods of Fortune 3. The third honest as Wisdome Prudence and Vertue which are the Goods of the Soule To these three kinds of Goods are annexed three kinds of Loue the two first may be well called the perturbations of the Soule the last to good and honest things is the Loue that truely maketh a man
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
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
meditate the ioyes of heauen 2. To be so farre from doing euill that we study to doe good euen vnto our enemies 3. To contemne terrestriall and to contemplate celestiall things Q. VVho hopeth well A. He that groundeth his expectation vppon the grace of God Q. VVho hopeth in vaine A. He that maketh not God his Anchor Q. How many kinds are there of hope 1. A. Two The one certaine and infallible grounded vppon the promises of God 2. The other doubtfull respecting earthly matters Q. VVhat be the fruits of Hope 1. A. It stealeth away our labours 2. It causeth feare of perill to cease 3. It giues comfort in aduersity 4. Being in ill case it promiseth vs better 5. It abideth with them that haue no other goods 6. It preserueth mans life Of Patience and Wrath. Q. What is Patience A. A habit that consisteth in sustayning stoutly all labours and griefes for the loue of honesty Or thus it is a moderation and tolerance of our euills which albeit we sigh vnder the heauy burthen of them cloath vs in the meane time with a spirituall ioy Or otherwise it is avoluntary and long suffering of labours calamities trauells and difficult matters for the loue of honesty and vertue * For it skilleth not what we indure but how we indure Q. What is Impatience or Choller A. It is a weakenesse of a base vile and contemptible nature wherein Choller and in the end Wrath are easily engendred Q. What is Anger A. It is a short fury or an inflammation of the bloud and an alteration of the heart Q. Who are most giuen to Choller A. Effeminate persons Sickefolkes Oldfolkes Vitious Gluttons Iealous Vaine-glorious and Ambitious men Q. What be the remedies of Choller A. To lay the Offence vppon Necessity Negligence Chance vntowardnesse lacke of Discretion Ignorance Want of Experience c. Q. VVhereof is Choller bred A. Of a custome to bee angry for small matters which after becomes a fire of sodaine wrath a reuenging bitternesse an vntractable sharpenesse making a man froward and furious disliking euery thing Q. VVhat be the effects of Choller 1. A. Tyrannie 2. Hatred 3. Blasphency 4. Repentance 5. Sodain Death Of Meekenes and Charity Q. What is Meekenesse A. A vertue that belongeth to the couragious part of the soule where by we are hardly moued to anger Q. What be the effects of Meekenesse 1. A. Not hastily to be carried to Wrath nor easily stirred to anger 2. To be of a quiet and settled minde 3. It appeaseth the motions of the soule 4. It brings in Beneficence Iustice and Fidelity 5. It decketh with Curtesie Gratiousnesse and Charity Q. VVhat is Charity A. It is the indissoluble band of God with vs whereby we are inflamed with the loue of him and thereby also induced to loue our neighbours for the loue of him Of Good and Jll happe Q. What is good Happe A. When things fall out as we desire Q. VVhat ill Happe A. When things fall out frowardly and otherwise then we expect Q. VVho onely is happy A. He that hath a cleere soule and a conscience defil'd with nothing hee that knoweth how to moderate feare anger excessiue ioy and vnbridled desire Q. Who is vnhappy A The wicked man although hee abound in riches pleasure delight honour and glory Q. Wherein doth happinesse consist A. In the possession of some firme stedfast and permanent good as the goods of the soule The sicke are in better estate then the healthfull because the sicke looke for health but such as are in health must looke to be sicke and so of pouerty and wealth Nothing is euill that is necessary Nothing is good that may be made euill Of Pouerty and Prosperity Q. Doth Pouerty alter the disposition of a wise man A. No but as gold wrought into diuers fashions and transform'd into sundry kinds of ornaments remaines still the same in substance so a wise man continueth alwaies the same in things that are contrary and diuers without alteration or change of his constancy and vertue The best and driest Honny is gathered of Tyme although it be a bitter herbe and a wise man out of most trouble some accidents knoweth how to reape benefit and commodity Q. VVhat is the difference betweene Prosperity and Aduersity A. The one is proud and contemptuous followed of Enuy a man may not freely admonish it nor will it giue eare to good counsell The other is plaine and simple followed of Compassion and ready to receiue counsell awaketh a Christian and stirreth him vp to humble himselfe before the maiesty of God to call vppon him and to trust wholly to his grace and vertue For wee ought neither to lift vp our selues aboue measure for any temporall felicitie nor bee too much discouraged because wee are visited with aduersitie Socrates in all his life-time was neuer seene to alter his countenance for any thing that happened to him in this life Clowdes flye ouer the Sun The Sea ebbes and flowes The earth hath his spring and fal light ensues darknes darkenesse light nothing vnder heauen continues at one staie saue the resolution of a vertuous minde Q. Is not prosperitie more hurtfull then aduersitie A. Yes for few are found that haue not forgot themselues in Prosperitie but many haue behau'd themselues wisely and taken occasion to bee better by their aduersitie Q. Are not the wicked to bee aduanced A. No for as a worme that is bred at the foot of a Tree groweth with it in the end destroyeth it So a wicked man aduanced to prosperitie by the fauour of one greater then himselfe becōmeth afterwards vnthankefull and trecherous vnto him Of Riches Q. Are Riches good A. No because they stirre vs vp to superfluitie and pull vs back from Temperance Q. VVhat be the fruites of Riches 1. A. Pride in possessing them 2. Excessiue desire in gathering them 3. Couetousnes in keeping them 4. Greefe in loosing them Q. VVhat euills are in Riches A. Sloth Arrogance Care Ignorance Couetousnes Flatterye Contempt of the Soule Slaughter Gluttonie Diseases Sedition lacke of dutie in the childe to the father lacke of loue in the father to the child suspition between friendes For riches are the good giftes of God but the euils wrought by them proceede from the corrupt nature of man as it is not apparell that giueth heat to a man but onely stayeth in naturall heat which proceedeth from the man himselfe by hindring it from dispersing in the ayre So no man liueth more happily or contentedly because he is compassed about with much wealth if ioy and rest proceed not from within his soule Q. VVhat riches are we to treasure vp A. The riches of Wisdome Piety and Iustice for the condition of poore and rich are alike they haue both one beginning and one end and whilst they liue the rich man doth but feed and cloath himselfe and so doth the poore man but the difference is the rich man feeds and cloaths himselfe with
and Treason Q. What is Fidelity A. A Constancy in word and deed A good man ought to promise nothing vppon necessity no not for death it selfe if it be contrary to duty Q. What inconueniences follow the breach of promise in a Prince A. Two The first is that equity is there by violated The second that an euill example is giuen by the same Q. What is Periury A. It is a calling of God to witnesse that a thing is true when it is false or a protesting to doe something that we meane not to doe Q. What is Treason A. It is a falshood of heart couered with a faire face and a smooth tongue If a man be slouthfull he may become diligent if talkatiue he may hold his peace If a glutton he may temperate himselfe if an adulterer refraine if furious dissemble if ambitious stay himselfe if a sinner he may amend but he that is once a Traitor there is no water to make him cleane VVhosoeuer layeth his faith to pawne bindeth his safety his honour and his soule to him to whom he giueth it Of Ingratitude Q. What is Ingratitude A. To suffer the remembrance of greatest benefits to slide away sodainly Q. VVhat be the effects of Ingratitude 1 A. It soweth dissention betweene kindreds 2 It is ful of Ignorance Vnquietnes and vncertaine desires 3 It causeth vs neuer to be contented with out own estates but to complaine and murmure in stead of giuing praise 4 Vppon the least touch of affliction for a million of graces receiued before it causeth vs to crie out that we neuer had any thing but mishappe Q. What is the meanes to shunne Ingratitude A. If wee esteeme the benefit receiued of another greater then it is and contrariwise repute that lesse then it is which we giue That is true Vertue which setteth it selfe a worke in respect of it selfe for Vertue is alwaies a sufficient recompence vnto it selfe Q. How doth a gratefull minde appeare A. In two things In thankesgiuing towards God and In good deeds towards his creatures Reward nourisheth Vertue Ingratitude ouerthrowes it and Impudency is Ingratitudes companion Q. What is Impudency A. A contempt of glory wrought in man through a desire of vile and filthy Lucre. Q. VVhat is the difference betweene Duty and Lucre A. Duty causeth men liberally to imploy their goods trauell industry and whatsoeuer else is in their power that they may profit euery one and that without hope of recompence Lucre makes men voide of feare to break a sunder and to dissolue whatsoeuer was ordained and ioyned together by the Lawe of God and man so that they may thereby purchase gaine Of Liberality Q. VVhat is Liberality A. To giue of that which God hath sent vs to the succouring of others For riches are well vsed if they bee ioyned with the knowledge of true honesty Q. May a poore man be Liberall A. I for Liberality consisteth not in wasting much wealth but in succouring the afflicted willingly and helping euery one according to ability Q. What obseruations are there in being Liberall A. Fower viz. Where When To what end and as much as is requisite Therefore the widdowes mite was esteemed of God for a greater guift then were all the presents of the rich They gaue of their aboundance she of little that she had Q. How doe Princes passe the bounds of Liberality 1 A. By bestowing estates offices or mony vppon vnworthy persons 2 By giuing to Dancers Flatterers and ministers of their pleasures in time of warre or calamity of their people 3 By consuming much vppon Feastes Playes Turneyes and Maskes for so they spend when and where they should not The true vse of riches is to imploy all wee haue ouer and aboue our necessities in the seruice of the Common-wealth Q. What be the effects of Liberality A. It preserueth friends It mollifieth enemies Q. Is not Liberality most necessary for Princes and great men A. Yes because therein consisteth the chiefe strength and stay of their greatnesse Hermes Trismegistus whome some for his diuine precepts haue thought to be the sonne of Mercury made such account of this vertue of Liberality that he doubted not to call it the diuine influence that the Gods had infused it into the mindes of men this resembling their Deities that they grudged not to impart what fortune franckly had bestowed vppon them For the Philosopher that coueteth in his Ethickes to pen downe a plat-forme for the perfecting of humane life amongst other vertues placeth this as fore-runner of them all inferring his argument for proofe a contrarijs If saith he Couetousnesse bee the root of all ill from whence proceeds as from a fountaine of mishap the ruine of Common-wealths the subuersion of Estates and the wracke of Oeconomicall societies If from thence doth issue Iniustice Bribery the staine of Conscience Slaughters Treasons breach of amity Confusion of mind and a million of other mischieuous enormities How pretious a Iewell how diuine a motion how sweet a vertue is Liberality that preserueth all these in a true and peaceable concord Of Couetousnes and Prodigalitie Q. VVhat is Couetousnes A. It is a vice of the Soule whereby a man desireth to haue from all partes without reason and vniustly withholdeth that which belongeth to another Q. How is Couetousnes compar'd 1. A. First to the Dropsie the more it hath the more it desireth 2. Secondly to Tantalus in hell that betweene water and meat dyeth for hunger 3. Thirdly to Mules that carry great burthens of gold and siluer on their backes and yet eat but haye 4 Fourthly to hogs that are good for nothing till their death 5. Fiftly to conduite-pipes that conuey water into a Cesterne leauing themselues emptie As in quick-siluer all things swimme except golde for this onely it draweth to it So nothing sinketh into the minde of a Couetous man but gaine Charitie Pietie and honestie swimme on the toppe they descend not into the heart But wee ought to prouide such wealth which the ship being broken may swimme out together with their maister The fish Polipus being otherwise a blockish creature vseth incredible skill in catching the Oyster So some men are very wise only in gayning in other things they are meere beastes But such are to bee excluded from euery office of the Common wealth Q. How many properties are there of Couetousnes A. Two The first to make a man poore all his life-time that hee may finde himselfe rich only at his death The Second to resist and refuse to be satisfied whereas all other desires seeke to content them that serue them Q. What effects bee of Couetousnes 1. A. It neither regardeth Equitie nor Iustice. 2. It contemnes all lawes both Diuine and Humaine 3. It enioyes neither rest nor libertie 4. It regardes neither friendship nor Charitie 5. It condemnes the Innocent 6. It iustifies the guiltie 7. It findes alwaies some meanes to excuse Corruption and Briberie 8. It breedes quarrells strife hatred suites
enuie thefts pollings sackings wars murthers poysoning c. And followed with Prodigalitie it is most pernitious Of Enuie Hatred and Backbiting Q. What is Enuīe A. A greefe arising from anothers Prosperitie Q. What is Malignitie A. A delight taken in another mans harme Q What Hatred A. An Imagination which wee haue that hee whome wee hate behaued himselfe wickedly either generally towards all or particularly towards vs. Q. VVhat is Backbiting A. An illing of a man behinde his backe Q. What is most enuied 1. A. Power 2. Honour 3. Strength 4. Riches 5. Vertue Q. How may wee bee reuenged vppon Enuious persons A. By studying so much the more earnestly to doe well as wee see them labour to enuie and condemne our doings The best punishment for Enuie is their owne vexation of Spirit that followes them Q. From whencc did Enuie first spring A. The roote thereof is fetcht out of the deuills owne garden for from him came and sprung the originall and beginning thereof who so enuied the welfare and prosperous estate of man that hee sought not only to separate him from that pleasant aboade in Eden the pleasantest place on the earth but also to alienate him from Gods fauour and by that meanes to expel him from all happines and to plunge both him and all his off-spring into eternall miserie Q. What are the fruites of Enuie A. Through Enuie it is that one man greeueth at another mans well-doing and prosperitie whosoeuer is once attached with Enuie hee straight-way murmureth and grudgeth hee fretteth and fumeth that any man should be aduanced to any dignitie office or authoritie besides himselfe and deuiseth wayes to disgrace and remoue him that is so preferred The Enuious man languisheth and pineth to see his neighbour promoted and prosper according to that of Horace Inuidus alterius rebus macrescit opimts The man whome enuie doth possesse doth pine and fall away At others wealth and good successe increasing euery day Q. How is Enuie compar'd A. Enuie is such a waster and consumer that for the correspondencie thereof with these things auncient writers haue compared and likened it to the Worme that consumeth old soft timber Moathes that eat and waste wollen cloath Rust that corrupteth and cankereth Iron and Vipers young ones that eate out their dammes bellyes before they be brought forth into the light Q. What is Enuie further compared vnto A. To Cantharides for that as they alight alwaies vppon the fairest wheat and most blowne Roses So Enuie commonly setteth it selfe against the honestest men and such as haue most glory and vertue Of Mariage Q. What is Mariage A. It is the communion of life betweene the Man and the wife extending it selfe to all the partes that belong to the house Q. What is the end of Mariage 1 A. For Comfort 2 For Propagation 3 For auoyding of sinne yet great care is to bee had in choosing Because wealth maketh a woman proude beautie suspected and hardnes of fauour loathsome Q. What are Women compared to A. To Shippes which although they bee neuer so well rig'd tackled yet some thing still will be found wanting Q. VVhat Inconueniences follow Mariage 1 A. Charges in house-keeping 2 Care for children 3 Imperfections of seruants 4 Insolency of wiues 5 Want that some time is in the house Q. VVhat merry dayes are in Mariage A. Two The wedding day and the day of the wiues death Alphonsus opinion of a perfect Mariage was that the man must be deaf and not heare his wiues brawling and the wife blinde and not see her husbands faultes Otherwise impossible they should agree Q. VVhat reasons in defence of Mariage 1 A. It was instituted of God himselfe in Paradise since honored by the first miracle that Christ did it is the fountaine of Humanity 2 It is Ingratitude to deny that to those which are to come which we hold of them that are past 3 By meanes of our succession we liue when we are dead 4 By Mariage a man increaseth his friends allyes and kinsfolkes which is a great benefit and inuincible strength Q. VVhat is Society A. An assembly and agreement of many in one seeking after some good thing that is profitable pleasant and honest or at least seemes so or else labouring to flie from and to eschew some euill Q. VVhat is the end of Society A. The preseruation of Monarchies Kingdomes and Common wealths Of House and Family Q. What is an house and Family A. An assembly framed by nature to communicate together Thine and mine are the cause of all disorder in Common-wealths and these words Plato studied to banish Q. How many kindes are there of House and Family 1 A. Foure The first Matrimoniall betwixt the husband and the wife 2 The second Parentall betwixt the father mother and children 3 The Third Lordly betweene maister and seruants 4 The fourth Possessory betweene the owner and his goods Q. How many kinds are there of Mariage 1 A. Foure the first Mariage of Honour 2 The second Mariage of Loue. 3 The third Mariage of Labour 4 The fourth Mariage of Griefe Q. VVhat is Mariage of Honour 1 A. It is three-fold The first betweene God and mans nature 2 The second when God and mans soule are ioyned by grace and glory 3 The third when God and his Church are coupled together and made one mysticall body These three kindes of Mariage are supernaturall and appointed of God after an vnspeakable manner Q What is the Mariage of Loue A. That which is betweene a good man and a vertuous woman or the coniunction vnity and society of them that are good being made by grace peace and concord Q. What the Mariage of Labour A. When men marry for Couetousnesse not for vertue chastity or good report or where there is disparity of age and manners Q. What the Mariage of Griefe A. The coniunction of the wicked and reprobate whereof still ensueth wretchednesse and misery Q. What is Mariage grounded vppon A. Three things viz. Loue Conformity of manners Good discretion The husband must diuide his authority with his wife especially in matters that concerne her sex Of a House-holder Q. VVhere must a House-holder begin to rule his house well A. Athimselfe by letting his house-hold see that he is prudent chast sober peaceable and religious as also by bringing forth plentifull fruits of his duty towards those that are vnder his charge Q. VVhat is the duty of a House-holder 1 A. To prouide for his Family 2 To preserue that for his which his predecessors left him 3 To increase his patrimony by trauell care and good husbandry 4 To get his goods by iust and ciuill meanes Q. How many sorts are there of getting goods A. Two The one naturall which consisteth in pasturing feeding of cattle tillage hunting fishing c. The other artificiall which consisteth in workes arts handi-crafts traficke marchandize exercised for gaine Q. VVhat is it to possesse goods A. To haue a multitude of
Vnderstanding to know what is iust and to be done what is euill and to bee repressed and who are worthy reward or punishment And Authority To punish the wicked To defend the Godly To make famous the worthie by titles and promotions Heraelitus telleth vs that we ought to fight no lesse for our Lawes then for our Citty-walles because without walles our countrey may bee safe without Lawes it cannot As a body without a soule so a Citty without Lawes cannot vse her parts and Sinewes bloud and members The Law is as a looking-glasse to the life of man that hee which is beautifull and faire may take occasion thereby to auoid all kind of deformitie in manners and conuersation And hee that is deformed may labour so much the more seriously by the helpe of vertue and inward graces of the minde to recompence the outward wants and imperfections of the body Of Philosophie Q. What is Philosophie A. It is a profession study and exercise of that wisdome which is the knowledge of diuine and humane things Q. What is the end of Philosophie 1 A. To glorifie God in the knowledge of his wonderfull workes which is called Naturall Philosophy 2 To teach a man to live well and to helpe his neighbour which is called Morall Philosophy Q. What are the benefites of Philosophy A. God being the originall and fountaine thereof it teacheth the doctrine of good life represseth the perturbations of the soule appeaseth vnsatiable desires deliuereth from all feare teacheth vs to despise misery purgeth the soule of Pride Enuy and other vices and sheweth our duty to all sorts of people Q. What is the foundation of Philosophie A. A perpetuall and feruent loue of the truth and to the obtaining thereof are necessary a good ready and prompt wit the knowledge of God and continuall study or a spirit or minde ready and apt to conceiue and a memorie firme to retaine Q. How doe we appeare Philosophers A. By qualifying the perturbations of the soule and by the actions of Vertue and Prudence Q. What is Prudence A. It is the knowledge of that which ought to bee done or ought not to be done or thus In asmuch as it is a politique vertue it is called the rule of Reason enlightning our minds shee considereth what shee doth she determineth without error she willeth or doth no vnseemely thing whereuppon this saying commeth Amend what is past rule what is present see what is to come For a wise man is accustomed to obserue these things Prudence as it is a vertue of a well-instructed mind is to knowe onely diuine things Prudence Exemplare is the diuine vnderstanding whereunto all things are vncouered and open Q. How many parts are there of Prudence A. Three Vnderstanding Prouidence Memorie Vnderstanding is that by which the minde perceiueth the things that be Prouidence is a vertue as Cicero saith by which some future thing is seene before it be done Memorie is that by which any one remembreth the things which haue beene Q. What is the effect of Prudence A. To discerne good from bad and that which is profitable from the contrary It causeth a man to direct al his actions both priuate publique to the best end which is To serue God and to profit his neighbour Q. VVhat is the office of Prudence A. To direct the actions of other vertues and to esteeme ordaine euery thing according to vertue or thus the office of Prudence is to sustaine other vertues in their actions according to all the parts of man Morall Ethick Ordereth the maners as touching man Philosophy Oeconomick Setteth a Family in order which are Politicke Ruleth Citties and Kingdomes Q. How is Prudence distinguished A. It is three-fold 1. The first of the Heart and this is in disposing things present in remembring things past and in foreseeing things to come Deut. 32. Would God man would be wise that is to say by things past and would vnderstand that is to say things present and would fore-see the last things that is to say things to come 2 The second is of the Mouth and this is in gouernment of our speeches Prou. 10. Hee is most wise that can rule his lippes 3. The third is of worke and this consisteth in eschewing the euill and chusing of good We must note that there is worldly humane and heauenly Wisdome The first in getting temporal things  The second in cōmoditie of the flesh  The third in diuine seruice Q. VVhat is the difference betweene Science and Prudence A. Science is when men know much good and follow it not Prudence when knowledge practise goe together Q. How appeareth Prudence A. Either inwardly by a Mans manners and conditions or outwardly in things belonging to the body As in Sobriety of diet comly behauiour good hous-keeping and such like Q. VVhat is Ignorance A. An vnskilfulnes of that which ought to bee done or ought not to bee done Q. VVhat bee the effects of Ignorance 1 A. It taketh away the sight of the Minde as blindnes doth the sight of the body 2 It maketh a Man prodigall when he would bee liberall 3 It bringeth forth couetousnes when a man thinkes to auoide superfluitie 4 If a man bee meane it maketh him fearfull superstitious vnprofitable needy vnciuill slouthfull and vnfit for any good thing 5 If hee bee mightie it maketh him arrogant rash cruell talkatiue couetous inconstant giuen to voluptuousnes vniust c. 6 It makes him despise good counsell because of the presumption of his owne opinion 7 If hee possesse any benefit hee feeles not the goodnes of it till it bee lost 8 It is the spring of errors absurd behauiour foolish opinions and of all impieties 9 Euery vertue holdes the minde betweene two vices which are called extreames as Ignorance being the defect of Prudence and Malice or Subtilty being the excesse Q. What is Malice or Subtiltie A. It is wilfully to oppose a Mans selfe against that which hee knoweth to bee dutifull and honest seeking vnder the counterfet name of Prudence to deceiue those that will beleeue him All cunning and knowledge seuered from Iustice may bee accounted Malice or Subtilty To conclude As an emptie ship is to be senced and furnished with conuenient tackling So is a Mans life with the effect of Prudence FINIS