Question. WHat is Man?

Answer. A creature after the Image of God, compound of Body and Soule, and capable of reason.

Q. To what end was he made?

A. To set forth the glory of his Creator.

Q. What is his duty?

A. To knowe his owne Nature, and to contemplate the Nature diuine.

Q. What are the effects of the knowledge of our selues?

A. To bee humbled greatly, and to glory, and re­ioyce: to bee humbled in respect of the Sence and fee­ling of our Vanities, & to glory in respect of the mercy [Page 2] of God, By whose grace wee recouer our selues from the daunger thereof.

Q. What guides haue wee, for obtayning of the same?

A. Three: I Godlines whereby wee know God to bee our Creator:

2. Holines, whereby we yeild vnto him continuall praise:

3 Religion, by which wee meditate vppon his beni­fits, and are knit vnto him by Faith.

Q. What be the effects of Regeneration?

A. 1 To couet that perfection, and glorious liberty, whereof Man by Adam is depriued.

2. To gather Phisicke out of holy writte, if not to cure, yet to represse his wicked inclinations.

3. To account calamities, as chastisements for sinne.

4. To ioyne together the Actiue, and Contempla­tiue life, in hope of life eternall.

Q. What is the cheife good of Man?

A. The rest and tranquilitie of the Soule.

Q. How is the Coniunction of the soule and body?

A. It is wonderfull, for the one is light, the other heauie. The one is a Coelestiall fyre, the other colde & earthie: the one inuisible, the other palpable: the one immortall, and the other mortall: and are maintained by agreeing discords.

Q. What is the greatest thing, contained in a little place?

A. The Soule of Man, placed in mans body.

Q. Why is Man more carefull of the body then the soule?

A. Because his minde stayeth wholy in things sub­iect [Page 3] to sight: & because of the soule is inuisible, it is the least of his care to furnish her with that which shee desireth: whereupon it commeth to passe, that the least discommodityes of the flesh seeme grieuous, but the incurable diseases of the Soule, are not so much as felt.

Q. Why are wee afflicted with bodily diseases?

A. To awake vs out of our sinne: to warne vs of our dutie, and to keepe vs in awe: for there are in the body certaine naturall passions properly belonging vnto it, euen from the first creation thereof, which are not to be taken away without the abolishing of Nature.

Q. What is the cause of Passions?

A. Pleasure, and greife:

Q. What is Passion?

A. The perturbations of the Soule neuer arise, for that which is the true good of the Soule, but only for that which Fooles doe falsely call good, and Philosophers call the goods of the body and of Fortune.

Q. What is the difference betweene the Soule and the Spirit?

A. The Soule is common to all things that haue life, But the Spirit (which is immortall and capable of Reason and knowledge) is proper to Man only: Or wee may say, the Spirit is the first and principall part of the Soule, wherein the minde, vnderstanding, and memo­ry are contayned. The minde a as white paper, wherein, as Man groweth in age and iudgement, hee writeth his thoughts, and cogitations, which the studies of learning doe affoord.

Q. What is the fight betweene the Spirit & the flesh?

[Page 4] A. First, By the Spirit, wee tread the path to immor­tall happines.

2. By the flesh wee stray into the way of death, and mi­sery.

3. By the Spirit wee thinke to liue iustly.

4. By the flesh wee are stirred forward to iniquity.

5. By the Spirit wee contemne the world:

6. By the Flesh 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 [Page 5] 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.

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 [Page 6] 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.

Q. HOw many parts are there of Mans 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 [Page 8] 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.

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 [Page 9] 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?

Q. Partes of the legge how many?

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 like.

2. Indiuination by the hand which is called Palmestry.

Q. What is the vse of the hand?

A. To touch, to take holde, and to defend.

Q What is the propertie of the Nailes?

[Page 10] A. To couer, or arme the fingers, to adorne, helpe, and take hold. The parts af the hand are three: The fingers, the palme the wrest. God hath giuen Man an vpright shape, to the intent he might cast off the care of base and earthly matters, to contemplate heauenly. No other creature, but Man, hath the backe-bone made ac­cording to the streightnesse of the legges.

Q. Whereon doth the backe-bone consist?

A. Of foure and twenty seuerall bones, and is com­pared to a chaine, for the likenesse thereof: if it were all of one peece, man could not stoope, but should be like a hogge, or the body of a tree. The Philosophers call a Man a tree turned vpward, because he hath his roots in his head.

Q. What is the backe-bone called?

A. It is called Spina Dorsi, by reason of the sharpe ends or points, which each of them hath on euery side for his defence, as it were thornes. The Sinewes proceed from the marrow of the backe-bone, which marrow proceedeth from the braine. Ten false ribbes, and foureteene others mee­ting together in the brest for the defence of the heart, and lungs, which are vitall parts.

Q. Why is not the belly couered with ribbes?

A. For two causes: First, by reason of the meat in it receiued.

2. Secondly for the benefit of women that beare children. The Share-bone is as a bulwarke to the bones. The bones are nourished with marrow, as the tree with sappe. Va­pours, fumes, and smoaky excrements mount vpward: there­fore the bones of the head are not so thicke, and solid as the rest, to the intent those fumes might euaporate and passe through the bones, for the better disburthening of the braine.

Q. How are the bones of the head commodious to the braine?

A. The bones of the head are to the braine in sted of a Helmet to defend it. All beasts that want necke, want voice, as in fishes and those which are called infecta animalia.

Q. How is the braine compared?

A. To a VVaggoner: the muscles are compared to bittes, and bridles; the sinewes to reines; the mem­bers that moue, to horses: and the rest of the body to the chariot it selfe so carried.

Q. VVhat is the vse of the Flesh?

1. A. To fill vp emptie places.

2. To strengthen those partes that are enuironed with it.

3. To defend the members against heat and cold.

4. To serue as a boulfter or pillow, if any man fall or lye downe.

5. To shaddow the body against heat.

6. To be as a gowne against cold.

Q. VVhat kindes are there of Kernells in the body?

A. Two: Some are more thicke and dry, and serue [Page 12] to fasten the vpper partition of the members, and ves­sels of the body, to the end they should neither breake nor cleaue: as in the necke, groyne, arme-pits and o­ther parts.

Others there are not so thicke, but more spongie and moist; and full, either of milke, seed, or a flegma­ticke glewish humour.

Q. VVhat is the vse of Kernelles?

A. To soake, and drinke vp (as it were sponges) the fleame that descendeth from the braine, that it doe not fall vppon the lunges or into the stomacke, or other partes, to the danger thereof.

The least part of mans body is full of admiration, and very profitable.

Q. VVhy are the Pappes situated vppon the brest?

1. A. First, to conter-gard the most noble, and ne­cessary partes, as the heart and lungs.

2. Secondly, to receiue heat, and warm'th from the hart.

3. Thirdly, to beautifie that part of the body where they are placed.

4. Fourthly, for easie and comodious giuing of suck in women, which they may doe either sitting, lying, going or standing.

5. Fiftly, for a testimonie of loue in the mother to­wards the children, and againe in the children to­wards the mother.

[Page 13] The Infant in the mothers wombe receaueth nourishment, and breath from the Nauill: That nourishment is the men­strous bloud, which after ch [...]dbirth ascendeth into the breasts, and is conuerted into milke: The colour of it is changed in the breasts, to the intent it might not seeme loathsome.

Q. VVhat is the vse of Fat?

A. To cloath the body and keepe it in naturall heat, and to supple and annoint those parts that are in grea­test motion. Besides tbe outward skinne that couers the bo­dy, there are certaine skinnes within, which are called mem­branes.

The haire of the head is ingendred of grosse and fumy ex­crements.

Q. VVhere are the bodily Senses situated?

A. They are principaly in the head, which al­though it be a narrow roome, yet by reason of their consent and agreement, the one doth nothinder the office of another: So ought it to be with men; for the world is bigge enough, and hath goods enough for all, if we had will to beare one with another, and e­uery man would be contented with his estate: We ought notoneneighbour to incroach vppon another, no more then doth vppon the eare.

Q. How many Corporall Senses are there?

• Sight,
• Hearing,
• Tast,
• touching,
• Smelling,

A. Fiue, which are ministers to the Spi­rituall Senses, namely,—

Q. How many things are required in euery Sense?

1 A. Foure: First, the power and vertue of the Soule?

2. Secondly, the Instrument.

3. Thirdly, the thing sensible.

4. Fourthly, the meane or way which receiueth the obiect, and conueyeth it to the Instrument.

Q. As for example in the sight?

1. A. There must be first, the power of seeing, which resteth in the Soule.

2. Then the eye which is the Instrument.

3. Thirdly, the obiect, which is seene: as a man, a horse, white, blacke, &c.

4. Fourthly, The meane by which thelight is com­municated with the eye, and so of the rest of the Sen­ses. The Sense of touching is generall to all the parts of the body. There are some members absolutely necessarie, without which death ensueth: as the heart, lungs, liuor, splene, stomacke, &c. Others not so necessarie, but that wee may want them: as eyes, eares, nose, tongue, feete.

Q. What are the eyes?

A. The windowes of the body. The admirable worke of God is perceiued in the matter, whereof the eyes are made; in their beautie and diuersitie of colours, and in their vse, and commoditie.

Q. Why are the eyes giuen to man?

A. To lead him to the knowledge of God, by the contemplation of his workes: they are the principall members, as being giuen to the rest. Many Sciences cannot be learned but by the helpe of the eye: as A­stronomie, and the Anatomie of mans body, with diuers others. Sight is the first that prouoketh men to the stu­dy of Wisdome: Science and doctrine is to the minde: as light is to the eye.

As humane bodies are illuminated with the light of the Sunne, so the soule and spirituall bodies are illu­minated with Vnderstanding, which is the Eye of the soule.

As the Eyes cannot see, if they haue not as much light as is needfull, so if they haue too much they see lesse: therefore it must be dispensed vnto them by iust measure, according to their capacities. God would haue some proportion betweene the heauens and the head of man: therefore eyes are in him (being alittle world) as the Sunne, Moone, and ther lights are in the heauens (the great and vniuersallworld.) The Eyes haue [Page 16] more agreement with the nature of fire, then any other mem­ber belonging to the corporall Senses.

Q. What is the vse of the eyes?

A. To behold the workes of God, and therefore we ought to beware that we feed them not with the sight of prophane and dishonest things, least they poi­son the soule, whose messengers they ought to be to declare vnto it vertuous and healthfull things: As the Eyes are placed on high: so they ought to haue their prospect towards heauen: according as King Dauid saith, I lift mine eyes to thee, that dwellest in the heauens.

Q. What is the vse of the Eares?

A. For one Man to communicate his knowledge and the secrets of his minde with another, and to re­ceiue discipline, and instruction of Wisdome. Only man and an Ape haue their Eares immoueable.

Q. Why are the Eares made winding, and not out­right.

1 A. First because the sounds would not be conuey­ed in.

2. Secondly, soundes entring too thicke ot confu­sed should not be so well vnderstood.

As too great light doth not onely dazle the Eyes, but doth also hurt them: so ouer-great soundes would marre the hearing, if they were not distribu­ted according to the capacitie of the Eare. There must [Page 17] alwaies be an answerable proportion betweene the Sense and the thing subiect to Sense.

Q. How many bones are in the Eare?

1. A. Three small bones. The first like an Anuile.

2. The second, like a Hammer.

3. The third, like a little Stirrop. The Eares doe iudge of soundes, notes, and harmony.

As the Eyes are giuen to contemplate the workes of God: so the Eares are to receiue his word.

As the aire carrying the sound into the aire, moueth the Hammer of the Eares, and causeth it to strike vp­pon the Anuile, and so maketh a sound by meanes of the little taber, through whose sound the Spirits of hearing are awakened: euen so, God worketh in his Ministers, who receiue his voice after a diuine man­ner, and then are they (as it were) Hammers to strike vppon the Anuile of mens hearts, by which sound the spirits of the hearers are stirred vp.

Q. How many are the vses of the Tongue?

1. A. Three; the first, to frame the speech.

2. The second, to helpe the taste.

3. The third, to prepare the meate that is chewed in the mouth, for the nourishing of the body.

Q. What be the instruments of the Voice?

• 1. A. The Tongue.
• 2. The Necke.
• 3. The wesell of the Throate.
• [Page 18] 4. The Winde pipes.
• 5. The Lunges and Breast.

Q. What is the vse of the wesell of the Throate?

1. A. To stoppe the aire for rushing in too fast, or ouer-cold.

2. To diuide and distribute the aire, when it ascen­deth from the Lunges.

3. To helpe the Tongue to articulate and frame the voice.

Q. How many things are requisite in framing the voice into speech?

A. Fiue, that is,—Vnderstanding is nothing without speech, and speech nothing without Vnderstanding.

• The Tongue
• The Pallate
• The Teeth
• The Lippes
• The Nose.

The Tongue is giuen to glorifie God, and to shew forth his works. The heart of man is like a Treasurie, or a Larder, or a Pantry in a house, out of which all things necessarie for the vse thereof and for the maintenance of the whole family, are daily taken. It is also like a Celler, or Garner, where coun­sells and thoughts are locked vp, and the Tongue a Steward to draw them out, as need requireth.

Q. How many sorts are there of Speech?

• 1. A. Two, the one Internall and in the minde:
• 2. The other Externall pronounced by the Tongue.

Q. By what degrees doe we come to Speech?

1. A. By foure: first, the mind must receiue the Ima­ges of things presented vnto it by the corporall senses.

2. Secondly, hauing receiued them, Reason must discourse to know and consider of them well.

3. Thirdly, Iudgement is necessary to make choice [Page 19] of, and to followe that which it shall iudge conue­nient and meet, and to reiect the contrary.

4. Lastly, all must be vttered by significations, apt and conuenient for euery thing. Speech is insensible to all the Senses but hearing.

Although the voice vanish quickly out of the Eare, yet the thing signified remaineth in the minde. Voice generally taken, comprehendeth all soundes, and things that bring any noise to the Eares. Neuerthelesse it is most properly attributed to those soundes, which liuing Creatures are able to make with their throat, to signifie any thing thereby: man onely hath articulated and well distinguished soundes: he that hath his Iudgement and Reason ripe and pithy, is able to speake eloquently.

Q. What is Eloquence?

A. Eloquence is a good conceit of the minde, of that which ought to be spoken, & an ability to vtter it inapt words, & sentences, wel knit together. The voices of beasts haue no significations but affections. Eloquence is like a golden chaine fixed to mens eares, by which they are drawne to attention by a sweet and pleasant violence.

As the internall word bred in the mind departeth not from it, neither is separated, and yet imparteth an Image thereof in the hearers, to whom it is declared; So the Eternall word begotten of the Father, is al­waies resident in God, and yet imprinteth his Image in the hearts and minds of men.

The tongue is a fleshy member full of Sinewes, Ar­teries and Veines.

Sinewes, by reason of the sundrie motions it hath, and the Sense of Tast and Touching.

Arteries, that it might haue aboundance of Spirit. [Page 20] Veines, that it should not want nourishment.

Q. What is the vse of Spittle?

A. Although it be an excrement, yet it is profita­ble to wet and moisten the Tongue. There are two kindes of Kernels vnderneath the roote of the Tongue, called Al­monds, which serue to moisten the whole mouth.

Q. What is the difference betweene Voice and Speech?

A. The one is confused, the other articulate and distinguished, Rhetoricke and Logicke are but vaine ba­bling without the knowledge of Gods word. Men are as Organ-pipes, hauing neither good sound, nor voice, nor tongue, nor mouth, to speake of God and his workes as we ought, and to praise and glorifie him, but onely so farre, as he being the Organ-plaier blow­eth and inspireth vs with his holy Spirit. The Tongue is a Messenger and an Interpreter of the Spirit and mind, and therefore is placed neere the braine where all the Spirits lodge.

The externall Senses are as messengers to the internall: The heart is the guide and Counsellour of the Tongue; and the braine, the Lord and maister: so that it is fortified both aboue and beneath.

Q. Why is the Tongue soft?

A. The Tongue is tender, 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?

[Page 21] 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.

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?

Q. What is the Epiglot?

A. The Epiglot is the couer [Page 22] 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.

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.

Q. What is Thirst?

[Page 24] 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.

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.

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, [Page 25] 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 [Page 26] with the Sent, but whatsoeuer hath a good sauour, hath not presently a good Taste.

Smelling and Tast are ioyned together, the one to helpe the other.

Our Sauiour Christ himselfe did not reiect or con­demne pretious oyntments and sweet odours, but sometime permitted the vse of them vppon his owne person.

The animall Spirits are releiued with sweet sauours, and annoyed with the contrary.

Q. VVhy was the Nose made?

A. The Nose is not created onely for smelling, but also for respiration, that it should be the principall pipe or passage by which the braine and lungs might drawe in, and let out breath, as seemeth needfull.

Q. VVhy is not the Nose made all of bone, but of gristle?

1. A. For Three reasons, First, for feare of brea­king when it hits against any thing.

2. Secondly, that it might inlarge and restraine it selfe, according to the proportion of aire that is to be receiued, or to be expelled.

3. Thirdly, that it might be strained (being as it were a sincke to purge the braine) to get out thicke and clammy humours, which will sometimes sticke in it.

Q. VVhy is the Nose made wide at the entry?

A. It is wide at the entry, and narrow and subtile afterwards, that the aire might not rush into the braine too suddainely, nor too cold, but by meanes of tarri­ance and slow passage be heated and better tempered.

Whensoeuor we smell a stincking infectious sauour, it ought to put vs in minde how odious and stincking sinne is in the nostrils of God.

Why should we esteeme of our bodies as we doe, seeing the noblest and neatest parts thereof are but sinckes and draught to disburthen it of excrements, and superfluities, as the eyes, eares, and mouth.

The Instruments of the externall Senses receiue, from without, that which belongeth to their nature, and not by sending forth any thing of their owne: for if they send forth any thing, it rather hindereth then helpeth: as we see in the eyes when men weepe, or when any humour runneth out of them.

Q. What is the description of an angry visage?

A. The eyes will sparckle like fire, and the breath smoke as if it came from a furnace.

It is to be wondred that in so great similitude of Fa­ces there is so great dissimilitude: for there are hard­ly two seene so like, but some difference will appeare: There is great difference to be seene in one and the same mans face, according as he is either merry, or [Page 28] sad, angry or pacified, humble and modest, or lofty and proud.

Q. What be the faculties?

A. Three,

• Animall
• Vitall
• Naturall

Q. What the Animal faculty?

A. Threefold,

• Principall
• Sensitiue
• Motiue

Q. What the Principall faculty?

A. The Principall is fiuefold,

• Common sense
• Fantasie
• Imagination
• Reason
• Memory

Common Sense, Imagination, and Fantasie, are by some not distinguished, but taken all for one.

The Sensitiue faculty comprehendeth the fiue corpo­rall Senses.

The motiue, the moouing of all the outward parts of the bo­dy from place to place. Motion is caused by the Sinewes, Mus­cles, and Filaments.

Q. What be the Animall vertues?

• 1. A. Thought.
• 2. Vnderstanding.
• 3. Knowledge of numbers and order.
• 4. Reason.
• 5. Iudgement.
• 6. Memory.
• 7. Election.

Q. How many kindes of Knowledge?

1. A. Three; The first apprehendeth things corpo­rall that are present before it, where-vnto belong the fiue externall Senses.

[Page 29] 2. The Second taketh notice of things absent; as when the externall Senses are retyred, the remembrance yet of that was seene, heard, tasted, smelt, or touched, remayneth still with vs.

3. The third hath relation to things spirituall, and supernaturall: which knowledge is proper to man only.

Q. What is the Naturall power?

A. The Naturallpower is three folde:

• Nourishing
• Augmenting
• Ingendring.

And these haue 6. other vertues. viz.

• Attractiue
• Retentiue
• Digestiue
• Distributiue
• Incorporatiue
• Expulsiue.

Q. What be the Animall powers in the internall Senses?

1. A. Imagination, Common Sense, or fantasie, which apprehendeth the Images of things offered vnto them by the outward Senses.

2. Memory, which retayneth them, that they may be brought forth when neede requireth.

3. Reason, which examineth them, what is to the purpose, and what not.

4. Iudgement, which maketh choyse, alloweth or dis­alloweth.

The Soule cannot be known as it is, but by the Creator that made it, for that in vs there is no nature more high, or ex­cellent to comprehend it. The vitall power remaineth in the heart; The naturall or Nutritiue in the Liuor.

Q. What is the Braine?

A. It is the lodging of the Internall Senses. As the head hath a certaine agreement with the heauens, and the Eyes with the celestiall lights: so the Brayne ap­procheth neerer to the diuine Nature, then any other part of the whole body.

Q How many partes are attributed to Mans body?

1. A. Three; The first, and highest is in the Brayne, where the Animall vertues doe abide.

2. The second in the breast, for the vitall powers.

3. The third, from the Midriffe to the Sharebone, for the naturall Powers.

Q. What Membranes belong to the Brayne?

1. A. Two: The first is called Duramater, being hard and thicke.

2. The Second Membrane, or skin, is called Piamater, which is very fine, and slender, wouen of veynes, and arteries, compassing the brayne, and entring into the windings, and Bowells thereof.

Q. What is the vse of the skin called Piamater?

1. A. To defend the Brayne from the skull.

2. To serue for a passage to the veynes and arteries, for the nourishing thereof.

3. To distinguish the Braine into that before, and that behinde.

Q. What is the office of the Brayne?

1. A. To giue Sense, and Motion.

[Page 31] 2. To fine the Animall Spirit.

3. To be an instrument to the faculty of Reason, which is the chiefest power of the Soule.

Q. How many ventricles are in the head?

1. 2. A. Fower: The first two are before in fashion like two halfe moones, meeting together in one pipe like the Bellowes of a Smith.

3. The third, is in the midst of the Braine.

4. The fourth, behinde towards the nape of the Necke.

Q. What is the difference of a moyst & drie Braine?

A. The one receaueth more easily into the memory that which is offered vnto it, and soonest letteth it slip againe. The other receaueth more slowly, and re­tayneth better.

Q. What is the Fantasie?

A. It is a faculty which comprehendeth the shapes, formes, and Images of things, brought vnto it by the common Sense, vnder which are comprehended the visions of the head.

All the knowledge that is in the minde of man, proceedeth not from the outward Senses: The outward Senses are the messengers of the minde, and witnesses of experience: The externall Senses haue no iudgement of the obiects, and im­pressions, which they outwardly receiue, but by meanes of the common Sense.

Q. Hath not the Fantasie very various effects?

[Page 32] A. Yes, The faculty of the Fantasie is sodaine, and so farre from stayednes, that euen in the time of sleepe it hardly taketh any rest, but is alwaies occupi­ed in dreaming and doting; yea, euen about those things which neuer haue beene, can, or shall bee: For it stayeth it not in that which it receaueth from the Senses, but addeth, or diminisheth, changeth, or rechangeth as it listeth.

The Fantasye can counterfait nothing, except it first haue some ground in nature, and the workes of God, which when it once hath obtayned, It is a wonder what strange inuentions it forgeth.

Q. VVhat motions is the Fantasie subiect vnto?

A. By reason of the agreement that is betweene Spirituall natures, the Fantasie is very subiect to the Motions of good or ill Spirits: for as Angels doe repre­sent vnto our mindes good, and heauenly things, whe­ther wee bee waking or sleeping: euen so euill spirits trouble vs with diuers bad illusions, according as they finde vs apt, or disposed thereunto.

Q. What is the force of Imagination?

A. It is such as oftentimes it printeth in the body the Images of those things it apprehendeth, as in the longings of women with childe,

Many times also, wee see some as can hardly goe ouer a bridge, by reason of the apprehension of the daunger, which they haue conceaued in their Fantasie or Imagination.

It is not without Reason also, where it is said, Fantasie breedeth the fact: for wee see many fall into those mishaps which they haue forged, and imprinted in their owne Imagination.

Q. What is Reason?

A. It is a facultie of the Soule, able to iudge of things imagined, and perceiued by the other Senses, to know whether they bee good, or bad, and what is to be imbraced or eschewed.

Q. VVhere is the seate of Reason?

A. It is placed in the middest of the braine, as in the safest fortresse of the whole frame of man, to raigne amidst all the other Senses, as a Prince, and Lord ouer them all.

Q. What is the Memory?

A. It serues in place of a Secretary, or as a Register-booke, in which is entred whatsoeuer is ordained, or decreed by Reason.

Q. VVhere is the seat of Memory?

A. It is placed in the hinder parts of the braine.

Q. VVhat is the difference of the Senses?

1. A. The knowledge that we haue by outward Sense, is as if wee beheld the shadow of a thing.

2. By Imagination and Fantasie, as if we did looke vppon the Image, which hath a more cleare and liue­ly representation, then the shadow hath.

3. By Vnderstanding, as if we vewed not onely the shadowes or Images, but also the very bodies.

4. By Reason, as if beside the shadow, Image, and bo­dy, we saw also the effects and vertues.

Q. VVhat is the agreement of the Senses?

• 1. A. The outward Sense ferueth the Imagination and Fantasie.
• 2. Fantasie, Vnderstanding.
• 3. Vnderstanding, Consideration.
• 4. Consideration, Recordation.
• 5. Recordation, Conference.
• 6. Conference, Reason.
• 7. Reason, Memory; and Memory serueth them all.

Q. VVhat be the effects of Reason?

1. A. It discerneth falshood from truth, and good from bad.

2. It considereth the quality and quantity of things presented vnto it by the Common Sense.

Q. VVhat is Contemplation?

A. It is a settled and assured view of all those things that haue beene culled out by Reason and Iudgement.

Q. Is there not a double discourse of Reason in man?

1. A. Yes: The one consisteth in Speculation, whose end is Faith.

2. The other in Practise, whose end is Well doing.

As the outward, so the internall Senses, some of them may be perisht and impaired, and yet the rest remaine sound and perfect. As the Imagination may be perisht, when we conceiue and thinke that to be which is not: as they that haue perswaded themselues to haue hornes or Serpents in their bodies, or to be made of glasse, and so imagined, that whosoeuer pusht against them would strike them in peeces.

Q. VVhen is Reason troubled?

A. VVhen we cannot conceiue, iudge, nor examine [Page 35] things aright, according as they ought to be consi­dered of: as in those that wil-fully kill, or doe commit other mischieuous deeds without Sense or Considera­tion of what they doe.

Q. Doth not Memory sometime faile vs.

A. Yes; Memory hath beene in many so decayed, as some haue beene seene who not onely haue forgot whatsoeuer was past, but haue also lost the remem­brance of their owne names, their friends, their pa­rents, and places, where they had beene borne and bred.

Q. Wherein doth the good of beasts consist?

A. The proper and naturall good of beastes consi­steth in corporall things belonging to the body.

The good whereunto man is inclined, and ought to direct his thoughts, cogitations and actions, is spirituall and Eter­nall.

Q. VVhat doe the internall and externall Senses in man serue for?

A. Not onely for the good of his body and for this life, as they doe in beasts: but also for the good of the soule, and a better life then can here be found.

Q. VVhat is the contention betweene the Spirit and Fantasie.

A. Fantasie and Imagination, being neere to the cor­porall Senses, draw the soule to those things that are [Page 36] bodily: but Reason and the Spirit pricke it forward, and cause it to lift vp it selfe to more excellent things.

Q What is meant by a reasonable Soule?

A. We vnderstand by a reasonable soule, or life, such a soule and life, as hath Counsell, Iudgement, and Discretion.

As there is nothing more excellent then Reason, so there is nothing that more be seemeth Reason, then to know, loue, and honour God.

Man of all other creatures is capable of Religion, the fruite whereof consisteth not in this mortall life, but in the life to come, which may be an argument to prooue the Soule of man immortall. The Soule of man is giuen vnto him, more to vse then to know, for the knowledge thereof belongeth to God.

Reason hath proper actions, vertues and motions, which it can and doth exercise without the helpe of bodily instruments, as it hapneth in holy men, who haue beene rauished in Spirit in the contemplation of celestiall and diuine thinges.

Q. What be the faculties of Reason?

For it being so, that man is created to eternall hap­pines; therefore God hath giuen him the power and vertue to wish for it, to the end he might desire to ap­ply and ioyne himselfe vnto it. This power and ver­tue is called The Will.

And for that he cannot will and desire any good, vnlesse he first vnderstand and know the same, he hath therefore also giuen him Vnderstanding.

Q. What is Consideration?

A. It is (as it were) a Repetition, or after-Examination, of things comitted to Memory, that at length it may de­termine and iudge what is true, what false, what good, and what euill:

Q. What degrees are there betweene Iudgement and Will?

A. Will doth follow after, or refuse nothing, but that which Iudgement hath first determined to be good or euill: and Iudgement decreeth nothing before it be aduised by Reason.

Reason aduiseth not before she haue conferred things one with another, and throughly examined them, which property she takes from Consideration: Conside­ration hath nothing without requiring it of Memory; and Memory will keep nothing but what is committed vnto it by Knowledge and Vnderstanding?

Of things infinit there can be no certaine knowledge, as in particular things, which are infinit in regard of our ca­pacity.

Of generals, albeit they are also variable, yet some rules may be giuen of them, of which the Art followeth after, and yet no such certaine rules, but often it falleth out otherwise: as we see in many Artes and sundry experiences. For though it be ordinary for women to loue their children, yet there are some that murther them cruelly: so that this argument fol­lowes not, She is a mother, therefore shee loueth her childe: [Page 38] But shee is a mother, Therefore shee ought to loue her childe.

Q. How many kindes are there of Discourses?

1. A. Two; the one wherein Reason goeth on by de­grees in continuall order, examining whatsoeuer pertayneth to the matter in hand, that so a sound Iudgment may be rendred afterward.

2. The other, wherein Reason doth not only runne amaine, but withall skippeth hither, and thither, as though it tooke here a little, and there a little, tasting only of things very slightly, and by the way; As Bees that flye from one flower to another, and leaue others betweene vntouched: which kinde of Discourse is often times fayleable, and erroneous.

There is also great variety of Discourses, according to the variety of mens vnderstandinges,

Q. What is the end of all Discourses?

A. Either the Inuention or Conclusion of the thing that a Man seeketh for.

A. What if hee attayne it not?

1. A. It is either, because hee takes not the right way.

2. By the darknes of vnderstanding:

3. By perturbation of the affections.

4. By varietie of Cogitations, which trouble and hin­der one another.

5. Or because of too much hast, or swiftnes, in the Imagination, which runneth beyond the place, where [Page 39] hee might finde the thing he lookes for.

The seedes of all the operations of the Soule are in euery one from their creation; yet as the body hath his degrees of grouth in euery part thereof, so the Soule hath some agree­ment therewith in this respect, touching the manifestation of powers, and vertues.

Q. What is the office of Iudgement?

A. To iudge, whether Reason discourse and con­clude as it ought to doe.

A sound Iudgement is an excellent gift of God. If Iudge­ment approue the Conclusion made by Reason, this approbation is called Consent: But if it iudge it to bee false, it turneth aside, and reiecteth it; and this refusall is called Dissent.

Q. How many kindes are there of Consent?

1. A. Two: The one is firme and stedfast, certaine, and throughly resolued, which is called Beleefe.

2. The other, an inclination rather to one part, then to another, but yet such as wee are not fully re­solued therein: And this is called Opinion.

Q. VVhat agreement is there betweene Beleefe, and Science?

A. Science is a kinde of knowledge, wherein the demonstration made vnto vs compelleth to approue that is spoken, because wee see the reasons so certaine that wee cannot gaynesaye them.

Beleefe is a kinde of knowledge that causeth vs (with­out [Page 40] doubting) to giue creditto that which is told.

Q. VVhat is Doubting?

A. It is a Neuter Iudgement, hanging betweene Consent and his contrary, and inclining neither to the one side, nor the other.

Q. What is the difference betweene Beleefe in hu­mane matters, and Beleefe in religion, and diuine mat­ters?

A. In humane matters our Beleefe is grounded vp­pon euident reasons, and vndoubted testimonies, and so is Beleefe in Religion likewise.

But in Religion wee doe not only beleeue that to bee true which wee heare, but wee trust that God will performe the same, without any further au­thoritie or reason, other then that he hath said it; and therefore wee beleeue vndoubtedly it will be so.

Q. What bee the diuers acceptions of the word Faith, or Beleefe?

A. In the Hebrew it is taken for Veritie or Truth.

In the Greeke, wherein the Euangelists and Apostles writ, for Persuasion.

Amongst the Latines, it signifieth Constancie, and Truth, which Men keepe in their words, and promises: wherevpon they call it the foundation of Iustice.

Q. What is Christian Fayth?

A. It is a certaine, and vndoubted confidence of heauenly things, and an assured perswasion of the acknowledgement of Gods promises towards vs.

Q. How many meanes are there to know those things that are to be beleeued?

1. A. Fower; The first is Common Experience, which is a Iudgement that men haue by their corporall [Page 41] Senses, which they giue all after one sorte, as who knoweth not fire is hot, water moyst, and such like,

2. The second is knowledge of principles, which is borne with vs, and is the seede of all artes, and a beame of the light of God in vs, to the end that by this meanes, all artes necessary for life should be inuented, and put in vse, As for example: Euery one by Nature knoweth that the whole is more then the halfe, Three more then Two; In a word, wee may referre to these Principles whatsoeuer God hath imprinted in our hearts, and mindes, of the Law of Nature.

3. The Third kinde of knowledge is natural Iudgement whereby men are able to censure of the agreement, and disagreement of things, in somuch as euery one seemeth to haue a Naturall Logicke in himselfe.

4. The fourth meane of knowledge is diuine Reuela­tion, set downe in the Bookes of the Prophets, and A­postles, with a true vnderstanding of them, by the holy Spirit.

Q. What is the lawe of God?

1. A. It is twofolde: Naturall, bred in Mens hearts from their creation: for there is no Nation or people, but haue some religion, either true or false.

2. Written, which is comprehended in the Bookes of God.

The greatest likenes, and resemblance that Man can haue with God, consisteth in the agreement with him in wisdome, and Iustice.

If man had contynued in his first integrity, the light which is now supernaturall in him, would haue beene naturall, in all that knowledge of God, which is ne­cessary for him, to the end whereunto he was created.

Q. Are not Opinions diuers?

A. Yes: Opinions, and Suspitions are not grounded vppon firme arguments, nor certaine and euident rea­sons, because in them there is onely a shew of Truth, and nothing very certaine.

Things, albeit they be mutable, yet if they alwaies keepe one tenor and course, there may be a certaine knowledge had of them, and that is called Science: as in man-kind for example. It is a perpetuall and natu­rall order and course, for man to beget man: the same may be said of other liuing creatures. But in things immutable and supernaturall, wee haue need of ano­ther kinde of light: as the Spirit of Wisdome and Re­uelation.

Q. Why are Artes and Sciences darke and obscure?

A. They are not obscure in respect of themselues, but in respect of our dul capacity and ignorance.

As euery one hath more light of minde, so doth he behold obscure things more clearely, because his vnderstanding is better.

Q. How cometh that to passe?

• Naturall and
• Supernaturall

Q. What light is in man?

A. There is in man a two-fold light.

[Page 43] By Naturall light, wee knowe a man as he is com­pounded of flesh and bloud.

By Supernaturall light: as he is compounded of body and Soule, to the seruice of God, and an inheritor of heauen.

Some there are that want light of minde, euen in things that are cleere and manifest.

Q. How happens that?

1. A. It befalleth them three waies; either through blockishnesse of Vnderstanding.

2. Negligence and want of Exercise, or

3. By the just iudgement of God: who for their sinnes hath blinded their minds, as wordly, carnall and vn­faithfull men.

As things put betweene our eyes and light are either thicke and foggy, thinne and transparent, so doe our eyes receiue more or lesse light: in like manner the light of Vnderstanding is wonderfull variable, by reason of the diuersity of things set before it in this life, to hinder it sundry wayes, In some more, in some lesse.

The manners of men follow the disposition of their bodies: for God hath so tempered the nature thereof with that of the Soule to make them agree well to­gether, as the one taketh much of the other, either to good or bad purpose, as they are either well or ill affected.

Q. What is the Difference between the Soule & the Spirit.

[Page 44] A. By the Soule is vnderstood Man, as he is borne, hauing the vse of the Animall, naturall, and vitall powers.

2. By the Spirit, whatsoeuer grace and knowledge is giuen vnto man by God. So that by Soule is vnder­stood Man, as he is in the corruption of his nature: and by Spirit, as he is regenerate and borne anew.

There are degrees appointed, by which the bo­dy ascendeth to his perfection, and descendeth againe to his dissolution; but the Soule hath no such de­grees, by reason it is neither Corporall nor mortall, but remaineth in the substance and nature which first it had, which is celestiall and diuine; but if the question be of the powers and vertues thereof, the Soule may be thought to increase or diminish according to the growth and decay of the body: but it is not so; for the reason is, because she is manifested more in one age then another.

God doth not bestow his gifts at once, but by little and lit­tle, as be iudgeth expedient.

Q. Is not the Soule corrupt?

A. No: the Soule is so farre from corruption, that it keepeth the body from corrupting, as long as it is therein.

The Soule is compared to a cunning workeman, who without his workes is notwithstanding a worke­man, and to a Musition, who without his instru­ments is not withstanding a Musition: so the Soule, re­moued from the members of the body, remaineth notwithstanding perfect in her owne nature, & of no lesse hability and power then she was before.

As God is in a manner made visible vnto vs by his [Page 45] workes, so is the Soule by her effects and faculties, proceeding from the body.

God worketh in the world, as the Soule doth in the body of man.

As there is but one Soule in one body, sufficient for all the parts thereof, so there is but one God in the world, sufficient for all the creatures:

Q. VVhat is the principall effect of the Soule?

A. It is to giue life: The Soule being a spirituall nature is knowne by her effects: The Vnderstanding cannot attaine to an entire and perfect knowledge of the Soule: from the Soule proceedeth the Inuention of all Artes and Sciences.

The Soule is a more excellent creature then ei­ther Firmament, Sunne, Moone, or Starres, or any thing created vnder the cope of heauen, for that it is indued with Reason and Immortality, which they are not.

Q. How are the creatures of God distinguished?

A. All creatures are either

• Spirituall or
• bodily.

Spirituall creatures are they, which wanting bodies are not subiect to bodily Sense, and such are Angels, and the Spirits of men.

Bodily creatures are those which are visible, and may befelt and perceiued by the externall Senses, whereof there are two sorts.

• 1. Some hauing life.
• 2. And some none.

Q. VVhat are those that haue no life?

A. They differ in two respects; some of them haue no naturall motion: as Starres, Metals and Minerals; other haue: as Fire, Aire, Windes.

[Page 46] Of those that haue motion, some are corruptible, and subiect to change, as Fire, Water, Ayre.

Others incorruptible, continuing alwaies firme in their state, during the course of this world; as the Sun, Moone, and Starres: For the change that is amongest them, is not in their owne substance, Nature, and qua­litie, but in regard of vs, and of our sight.

Q. How many sorts are there of Creatures that haue life?

A. Fower. viz.

• Vegetatiue
• Sensitiue
• Cogitatiue
• Rationall.

Q. Wherein doe they consist?

1. A. Vegetatiue, consisteth in herbes, Trees, and plants.

2. Sensitiue, in Sea sponges, Cockles and Oisters.

3. Cogitatiue, in brute beastes, hauing the vertue of Cogitation, knowledge, and Memorie, how to pre­serue their liues, guide, and gouerne themselues, ac­cording to naturall inclination.

4. Rationall, indued with Reason, and Vnderstanding, and containing (besides) all the other three.

Q. How many kindes of appetites are there?

A. Three: that is

• Naturall
• Sensitiue
• Voluntarie.

Q. How is the Naturall appetite diuided?

1. A. Into two sorts, common to all creatures, whe­ther they haue life or no life,, which is an inclination without action: as when we say: Heauy things goe down­ward, and light things vpward.

[Page 47] 2. And another kind which hath an action ioyn'd with inclination, and yet proceedeth not of any Sense, which property is proper to plants: for we see by ex­perience, that they haue an appetite to drawe vnto them, and to retaine that which is meet for their na­ture and food: as if a Tree waxe dry, it draweth moi­sture.

And this appetite is also of two sorts: the one without Sense, as before, and the other with Sense, and feeling: as in the parts of mans body, and in hunger, thirst: and the Seat of this appetite is properly in the liuor.

Some members of the body serue themselues: and their ap­petite is without Sense: and some serue the whole body, and their appetite is with Sense, as in the stomacke, hunger.

Q. How is the Sensitiue appetite diuided?

A. Into two sorts likewise: Either with touching, as heat, Colde, Drynesse, or moysture; or without touching, and follow the thought, and Imagination of Man, which are properly call'd affections, and haue their seat in the heart.

By affections are meant properly those motions of the heart, which follow knowledge, and either seeke after, or reiect, that which is offered vnto them.

Q. What is the end of knowledge?

A. To desire that good which it knoweth, and in desiring to follow the same, vntill it hath ioyned and knit it selfe vnto it, as neere as is possible.

As all riuers haue their beginning from the 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 [Page 48] 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.

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.

[Page 49] 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, [Page 50] 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?

[Page 51] 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.

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 [Page 52] 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 enter in, too hot, or too cold. Sense and Motion are carried by the animall power in the Sinewes from the braine: Life from the heart in the arteries, which is the Vitallpower; and bloud from the Liuor in the veines, which is the naturallpower. Al­though the heart giueth life vnto the whole body, yet can it not liue alone without the necessarie helpe of other members.

Q. Where is the situation of the Heart?

[Page 53] A. It is in the brest, the forme there of is Piramicall' the matter and substance hard and thicke flesh.

There are two hollow places in the heart: the one on the right, containing the bloud that comes from the liuor, the other on the left side, where the vitall Spirits are ingendred, and is conueyed by the great artery, which a little from the heart diuideth it selfe into two branches, the one whereof ascendeth vp­ward, the other descendeth downeward.

Q. VVhat is the vitall Spirit?

A. It is a certaine bright and liuely flame, like to the celestiall nature, which giueth life and heat to the whole body.

Q. VVhat are the Affections?

A. VVe call them the motions of the Soule, which consist in the following after good and eschewing of euill.

Man was not onelyereated to be, but to be well, for God hath not onely giuen man aninclination to preserue himselfe in life, but an appetite also and desire of that which is good, to the intent hee might bee well. In the pursuite of good, euill (which is the contrary) must be flied from.

Some affections goe before iudgement, as those that are ingendred of the disposition of the body, as hunger, thirst, sorrow, in time of sickenesse, ioye proceeding of purebloud. And some follow after iudgement, as those that haue their originall from the disposition of the minde, as faith, hope, charity and such like.

Q. VVhat agreement is there betweene the quali­ties and temperature of the body, and the affections of the Soule?

A. There is great agreement: insomuch that as the [Page 54] bodies of men are compounded of the qualities of heat, cold, moisture and drinesse: so are the affections either hot, cold, drie, or moist, or mingled of their di­uers qualities, so that euery one is most subiect to those affections that come neerest to the nature, tem­perature, and complexion of the body.

As for Example.

Ioy is hot and moist; therefore children, young men, and healthfull persons, are inclined most to that affe­ction, which are hot and moist.

Sorrow is cold and dry, therefore it is most incident to old folkes and melancholy persons, which are cold and dry.

As the affections follow the temperature of the body, so haue they great power and sway ouer the body.

Q. What are wee taught by the agreement be­tweene the affections of the Soule, and the tempera­ture of the body?

A. We may learne to be moderate in eating, and drinking: for as we are either temperate or intempe­rate, so the affections of the Soule will be more mo­derate, or immoderate, and the perturbations which they shall bring with them, will be greater or lesser, more easie or vneasie to be prouoked, or appeased.

We ought to be carefull to liue soberly, since the temperance or intemperance of the body extendeth to the helpe or main­tenance, or to the hurt or trouble of the Soule.

The affections breed the health or sickenes of the Soule, ac­cording as they are either temperate or intemperate. Vertue is the health of the Soule, Vice the sickenes, sinne the cause of all disorders, diseases, and death.

Q. How many things are to be required in know­ledge?

1. A. Three: The first is naturall principles, which are markes and notes of nature, as to know fire is hot, wa­ter is cold, &c.

2. The second is actions, which compare one thing with another, separate, discourse, iudge, approue, or refuse, and besides are sodaine, and passe lightly with­out stay:

3. The third, Habites, which are an often musing, or meditating vppon things, vntill they are imprinted so in the minde, as they can hardly or neuer be for­gotten.

Q. How many things are to be considered in the Soule?

A. Fower, viz.

• Naturall inclinations
• Actions
• Habits and
• Affections.

We are naturally inclined to loue our wiues, chil­dren, and kinsfolke; which naturall inclination well ordered is the Fountaine of vertue, but disordered, The originall of vice.

Loue towards our selues, and all other creatures ought to bee guided by Faith, and inkindled by the holy Ghost, that is to say, it must bee in God, and for God, as the loue of Abraham to Isaac.

Vertues vsed in excesse turne into vices, as Seueritie into Cruelty, Loue into fond dotage. As diseases ingen­der in the body of the humors that are in it, according to their chaunge, mingling, or corruption, so it falleth out in the nature of the Soule, and the affections thereof.

[Page 56] Of the actions of the Soule, foure are at the first perfect and absolute, as sight, or hearing; others want vse, and exercise, to make them perfect, as Art, Science, Prudence, and such like.

Vse breeds custome, and custome growes into a habite, which is a constant desiring of a thing, or eschewing of the same.

Q. How farre extends the Habit?

A. Not only to those things which wee doe, but to those things which wee suffer, and are displeasing, and contrary to our nature: for Custome by a little and little diminisheth the Sense of greefe, and payne, as appeareth in diseases, which commonly seeme not so greeuous, and intolerable vnto vs, after wee haue beene long accustomed vnto them, as in the begin­ning of them. The like may be said of pouertie and affliction.

Q. Why is it more easie to follow vice then ver­tue?

A. The reason is, because the one is more agreea­ble to our corrupt nature: But how hard soeuer it bee to our flesh to follow vertue, yet Custome will make it easie,

Therefore it is good to bee accustomed to good things. There is nothing of greater force either to good or euill then custome, which seemeth to bee another nature. To doe is not sufficient, but to doe well.

Vnlesse wee attaine to a Habite in goodnes, two In­conueniences doe follow: our Soule either worketh in vaine, or, like a new Apprentise, vnskilfully.

Habite is nothing els but a perfection, or expertnes in any thing confirmed by Time, vse, and custome. VVhen the acti­ons of an affection are growne to bee habites, then are they [Page 57] called either vertues, or vices, according as they are either well, or ill done.

Q. Why hath God giuen affections to the Soule?

A. That it might bee wakened and stirred vp, as it were with prickes, thereby to be kept from idlenes, & from being lulled a sleep, and oppressed with the hea­uines of the body, and so neglect the care of good things, and of that which is very expedient, and pro­fitable for it selfe.

Q. Of what sort are the affections of the Soule?

A. The affections of the soule are two-fold; Some are as Spurres to pricke her forward.

Others as a bridle to holde her backe. The prickes that moue the Soule forward are sometimes too sharp, as in Couetousnes, or the Care which wee take for things necessary for this life.

Q. Why are the affections of the Soule compa­red to the waues of the Sea?

A. Some winds are very small, and moue the wa­ter but a little.

Others are more vehement and raise vp certaine waues; and some againe are so tempestuous, and make such horrible stormes and gulfes, as Sea, Sand, and Fish, seeme to be turned topsy-turuy. Euen so the affe­ctions of the Soule, some are so light as they seeme to be nothing else but small beginnings of mouing.

There are other stronger, which moue it some­what more.

Some also are so violent, that they trouble it, and driue the soule out from her Seat of Iudgement, which are properly called Perturbations and Commotions: but the other two kindes of motions, are called Affections. [Page 58] Perturbations are also called Passions, because whē we see any one violently caried away with any affection, either of anger, griefe, ioy, or such like, we say, he is Passionate.

Q. What is the originall of violent motions in the Soule?

A. They proceed of Ignorance and Inconsideratenesse, or through a false perswasion, which maketh vs thinke that the good or euill is greater then indeed it is.

If we see any affection to begin to moue by the meanes of naturall inclination, wee ought presently to stay it, compelling it to obay and giue place to right iudgement.

Q. How many kinds are there of good?

• 1. A. Two: The one in Nature.
• 2. The other in Opinion.

The more the iudgement is infected and plunged in the flesh, the more carnall are the affections, the more violent, and the more in number.

Contrariwise, the more pure the iudgement is, and the higher lifted from the flesh and the earth, the fewer and lighter are the affections that trouble it.

Q. What is the number and variety of Affections?

A. The number of the affections is infinit, not in re­spect of their nature, but in regard of vs that cannot comprehend it.

Q. What is the cause of all motions in the Soule?

A. They are in regard of some good we seeke, or of some euill we would auoid: therefore euery mo­tion tendeth to good, or withdraweth it selfe from euill, which is either present, past, or to come,

Q. How many kinds are there of Punishment?

1. A. Two: The Punishment by losse.

[Page 59] 1. And the punishment in Sense and feeling.

The wicked are not onely depriued of a blessed life, but, besides that, are detained in perpetuall torment.

The motion of that present good, which wee haue already gotten, is called Ioy.

The motion of some good to come, is called Desire.

If the matter be of some euill, it is called Offence, be­cause the Soule is offended and displeased therewith.

This displeasure (confirmed) is turned into hatred.

Griefe, is for some present euill.

Feare, of some euill to come.

Q What is the motion against a present euill?

• 1. A. Anger.
• 2. Enuy.
• 3. Indignation.

Q. What against an euill to come?

• 1. A. Confidence.
• 2. Boldnesse.

Q. How are the Affections comprehended?

As in a sedition, or ciuill dissention, few or none consider who is the worthier person to obay and fol­low, [Page 60] but who is the stronger and most mighty: so in the fight of the affections there is no respect had to that which is most iust, but to that onely which is strongest, and most violent, and which hath gotten such power ouer the Soule, that it hath wholly subdu­ed her vnto it.

What soeuer affections are in vs, there is alwaies some ioy, or some griefe, ioyned with them.

Q. How many are the motions of the heart?

1. A. Two: The first serues for the refreshing, maintenance, and preseruation of the same.

2. The second is in the imbracing, or refusing, of such affections as are holesome, or hurtfull, both for the body and Soule.

Ioy doth open and inlarge the heart.

Griese causeth it to retire, and close vpit selfe.

The face is as a glasse, or Image, wherein ioy and gladnesse is represented.

Q. What is Ioy?

A. It is a motion of the Soule, proceeding from the iudgement of some good, which is already present, or certainely neere at hand.

Q. Why doe the effects of Ioy appeare more in the face, then in any other part?

A. The reason is, because Ioy disperseth much na­turall heat with the bloud, beside great aboundance [Page 61] of spirit throughout the whole body, the greatest portion whereof is carried to the face.

Q. VVhat is Sorrow?

A. It is an affection of the Soule, where by the heart is restrained and pressed, either with some euill present, or that is to come.

As there is Pleasure and Rest in Ioy, so there is in Sor­row, Dolour, and Torment.

Melancholy men are sad although no harme haue befallen, yet can they not yeild areason for their heauines. Melancholy maketh the Spirit and Minde darkish, whereby it becomes full of stupiditie, and blockishnes, and the heart looseth all his chere­fulnes: It cooleth the brayne, and maketh a man heauy and drowsie.

Q. What bee the effects of Sorrow?

1. A. It maketh a man weary of all things, to refuse all ioy and consolation, to hate himselfe, and to despayre.

2. It depriuerh the face of colour.

3. It impaireth all health.

4. It maketh the body leane.

Q. What bee the companions of Sorrow?

A. They are

• Sighes
• Plaintes
• Groanes
• Teares.

Yet by groaning, sighing, and weeping, the heart doth in some sort open it selfe, as if it would come forth to breath, least being wholly shut vp with Sor­row, it should be stifled.

Q. What is the vse of Teares?

1. A. They are giuen to testifie, and manifest our [Page 62] greefe to others, thereby to procure vs pitty and compassion from them.

2. They serue vs further to declare what compassion wee haue of other Mens sorrowes.

When wee can no otherwise comfort a friend, yet to bee sory for his heautnes is some consolation, which cannot bee showne vnlesse wee haue Loue in our hearts.

Q. What is Hope?

A. It is an assurance of some good to come, and a preparation to receiue the same: Hope is a desire, ioy­ned with confidence, that the good which we wish for will come to passe: Or thus; It is a certaine expectati­on of future blessednes, proceeding only from the grace of God.

Hope (according to the Scriptures) is as sure of that which it expecteth, as if it did already possesse it.

Q. What is assurance?

A. It is a certaine perswasion, and trust, whereby we are confirmed in danger against euills that threa­ten vs.

As Sorrow is a greefe for some present euill, which a Man feeleth, shutting vp the heart as vnwilling to receiue it: So Feare is a Sorrow, which the heart con­ceiueth of some looked-for euill, closing vp the heart as willing to auoyd it.

So that this is the difference betweene Sorrow, and Feare.

[Page 63] 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.

[Page 64] 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.

[Page 65] 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 [Page 66] (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.

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?

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.

[Page 67] 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 famous.

As all beauty is as a beame of that beauty which is in God, so all loue is likewise a beame of that loue which is in him.

Q. VVhy doth God send Tribulation is his?

[Page 68] 1. A. First that our glory might bee the greater in the world to come, whereby it is said: Happie are they, which suffer persecution, for theirs is the kingdome of heauen.

2. Secondly, to draw vs from the loue of the world: For as a Nurse, to weane hir childe from the liking of her milke, doth annoynt her Teat with Alloes, or some bitter thing: Euen so our mercifull Father, to retyre vs from the loue of worldly delights (by which infinite men perish daily) sendeth Tribulation.

3. Thirdly, as a Medicine, to cure the diseases, and imperfections of the Soule, as Pride, vaine-glory, sloth, Choller, and such like: Example, in Nabu­chadonozor, Saul, Antiochus, and Manasses. All which came to see their owne faultes by Tribula­tion.

4. Fourthly, as a preseruatiue against sinne, to make vs wary and watchfull how wee offend.

5. Fiftly, to preuent punishment to come, as by the Prophet Nabum doth appeare. I haue afflicted thee once, and I will not afflict thee againe, There shall not come from mee a double Tribulation.

6. Sixthly, to proue whether wee bee faithfull and constant, or no.

7. Seauenthly, to make vs runne vnto God for helpe and refuge, as Esay saith. They sought thee out, oh Lord, in their affliction.

8. Eighthly, to manifest Gods power and loue, in deliuering vs. As hee brought the three children in­to the burning Furnace, Daniel into the Lions denne, Susanna to the point of death, Iob into extreame po­uerty, Ioseph into prison, Toby vnto blindenes; there by [Page 69] to shew his power and loue in their deliuerance.

9. Ninthly, to the end our ioy may bee the geater after our deliuerance.

10. Tenthly, to create in our hearts a thanks giuing for our deliuerance: Such as was the Song of the children of Israel, after they had past the red Sea, and of Anna, Debora, and Iadith, moued thereunto by the remembrance of their affliction.

11. Eleuenthly, by suffering persecution wee be­come at length so hardy, bold, and constant, as no­thing can dismay vs.

12. Twelfthly, by Tribulation wee are exercised in such vertues, as belong to a Christian Man, as Patience, Faith, Hope and Charitie.

13. Last of all, by afflictions wee are made like vnto Christ.

Q. What inconueniences doe wee runne into, for lack of affliction?

A. The vanities of this world cast the soule into such a delight-some Phrensie, and lull it so dangerously asleepe, that many in a frantick fit of licentiousnes run headlong to perdition: Therefore God holdeth ouer his children the rod of Tribulation, both to temper, and stay, the raging moode of the franticke, and to rowse the dead sleepers out of their Letargie; And as it can of no reasonable man bee construed, but in good part, to binde and keepe in awe, yea to whippe and beate the mad man when hee falleth into his rage: Likewise to pinch, nippe, and wring, yea, and with red hot yrons to burne, the sick of a Letargie when hee en­tereth into his dead sleepe: So for God to correct our former, and to preuent our future infirmities, by the [Page 70] scourges, or hot yrons of afflictions, cannot but be thought the part of a mercifull and prouident Father.

Q. What comfort is receiued by Persecution?

A. Many be in a few things vexed, but they shall be well considered for it in many. Many are tryed like gold in the fornace, but at their time regard shall be had vnto them. If God beginne with afflixité I haue af­flicted thee, he will (doubtles) end with non affligamte vltra, I will afflict thee no more. He sent Ionas to Niniue to threaten them an ouerthrow, but his intent was to bring them to repentance, that he might continue his fauour towards them. He sent to Ezechias to tell him of his last day, but his meaning was to make him sorry for his offence, that he might adiourne his life. Hee suffered Daniel to be throwne into the Denne of Li­ons, but it was to aduance him to great credit. Hee that had seene Ioseph (vndeseruedly) in prison, Iudith in her enemies Campe, Mardocheus in sacke-cloath with his gibbet before his eyes, and innocent Susanna go­ing to be stoned, would haue lamented their case, and feared their further misfortune: but had he knowne that Iosephs prison should end in a Princedome, Iudiths hazard with a most happy victory, Mardocheus perill with Royall preferrement, and Susanna's stoning, with glory & triumph; he would rather haue thought them beholding to God for the ensuing felicity, then great ly haue pittied them for their present distresse. The Fig-tree hath bitter & rugged leaues, beareth no flow­ers, yet bringeth forth most dainty and sweet fruite. The Deuill, because indeed hee hath no fruite, is faine to feed his followers with leaues that soone wither, and flowers that soone fade, and all that hee giueth is [Page 71] blowne away with a blast. But God, because he loueth vs sincerely and not in shew onely, but in verity giueth vs the fruite without flower or leafe, (that is) his gifts, and graces without externall and vaine solaces: yea and sometimes he besetteth his fruits, not onely with rugged, and bitter leaues, but also with sharpe and pricking thornes, that the hardnes to attaine them might make them the more prized, and the remem­brance of former aduersity, make the comforts fol­lowing more delightsome.

Q. Will not God leaue vs when wee are in affli­ction?

A. No: For although he affoord his finall reward onely to those that haue passed through many tribula­tions, yet when they are in trouble, or anguish, hee doth not abandon or leaue them desolate, but wate­reth their miseries with sundry comforts.

There shall flowe a fountaine out of the house of our Lord (saith Ioel) and water the torrent of thornes. And Dauid to the same effect: According to the number of the Sor­rowes of my heart, haue thy solaces reioyced my minde. Ste­phen when he was stoned, saw heauen open, and Christ stan­ding at the right hand of his Father. When Elizeus was beset with the Assirians, he saw a hill of firy chariots standing in his defence. And when Elias was like to dye for hunger, he was fed and comforted by an Angell.

And it alwaies falleth out true, That as the passions of Christ abounde in vs, so also by Christ aboundeth our conso­lation.

As the Musician neither straineth the string of his Instrument too high, for feare of breaking, nor letteth it too lowe for feare of distuning: so God will [Page 72] keepe a meane, neither suffering vs to bee carelesly secure, nor driuing vs, for want of comfort, to des­paire.

Q. What is Vertue?

A. It is a proportion and vprightnesse of life, in points agreable to Reason: and it is twofold, first, Con­templatiue and Morall.

Q. VVherein doth Vertue consist?

A. In a Mediocrity, as Vice doth in Excesse or Defect.

Q. What is the effect of Vertue?

A. Being a stable and sure possession, it maketh 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 [Page 73] 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.

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.

[Page 74] 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.
• [Page 67] 2. Conuersation, as that which is pleasant, and agreeable.
• 3. Profit, as that which is helpefull.

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.

Q. What is nature?

A. It is that spirit or diuine reason, which is the [Page 77] 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.

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 by Counsell and Reason.

Q. VVhat is Clemencie?

A. That, whereby the minds of men, rashly carri­ed away with the hatred of any one, and with desire to doe him hurt, are kept backe by gentlenes.

Q. What is Modesty?

A. That, whereby honest shame and bashfulnesse purchaseth good and deserued Renowne.

Q. VVhat is Order?

A. A disposition of all things in their conuenient place.

Q. What be the effects of Temperance?

• 1. A. It is the piller of Fortitude?
• 2. The Helmet against luxuriousnes.
• 3. The Guide of the eyes.
• 4. It preserueth good-will.
• 5. It represseth ill thoughts.
• 6. It tameth desires.
• 7. It hindereth dishonest actions.
• 8. It mollifies mens hearts, And giueth reason for a rule.

Q. What is Intemperance?

A. It is a desire to enioy vnlawfull pleasures: or it is an ouer-flowing of Voluptuousnes against Reason, and the health of the soule, seeking no other contentation, then in that which bringeth delight and pleasure to the Senses.

Q. What be the effects of Intemperance?

A. It inflameth, prouoketh, and troubleth the tran­quility of the soule. It hath for her companions, Disor­der, Impudency, Vnseemelines, Luxuriousnes, Slouth, Negli­gence, and Dissolutenes.

Q. What is the difference betweene Intemperance, and Incontinence?

A. The Incontinent man sinnes, ouercome with per­turbations, not knowing that to bee euill which hee committeth.

The other sinnes vppon Election, and settled pur­pose.

The incontinent man repents him presently of his sinne.

The other, hauing got a habit of vice through cu­stome, neuer repenteth.

Q. What is Stupidity?

A. To haue no feeling of pleasure, nor to be mo­ued with any desires: a thing hardly or neuer seene a­mongst men.

It doth not belong to Temperance to be depriued of plea­sures, or desires, but to maister them.

Q. What is Sobriety?

A. It is a moderation in diet.

Q. VVhat Frugality?

A. Thrift, or good husbandry, moderating expen­ses.

Q. Is not lesse content in superfluity then in So­briety?

A. Yes: Superfluity hath no feeling of hunger, thirst, or any pleasures of the body, for that it preuenteth them through Intemperance; but Sobriety, forbearing the fruition of pleasures a long time, hath a farre more perfect taste of them.

Satiety makes pleasant things become vnpleasant.

Q. What moderation is to be vsed in drinking of wine?

• 1. A. The first draft for thirst.
• 2. The second for nourishment.
• 3. The third of pleasure.
• 4. The fourth of madnes.

Q. What is Superfluity?

A. To desire any thing more then necessary, for the life of Man.

Q. What is the end of it?

A. Pleasure, or the fruition of worldly honour. Vi­tellius the Emperour had serued in at one supper two thousand seuerall kindes of Fishes, and seauen thou­sand feathered Fowles: Philoxenus wished hee had a necke like a Crane: Agesilaus King of Lacedaemon wore but one kinde of garment, winter, and Summer.

Q. What is Ambition?

A. An vnreasonable desire to enioy honors, estates and great places: There were in Rome within an hun­dreth yeares 73. Emperours, whereof but 3. died in their beds. And it is of two sorts, Ambition in Princes; mbit ion in priuate men.

Her fruites are

• Auarice
• Enuie
• Sedition
• Selfe-praise
• Disdaine
• Crueltie
• Lacke of faith.

[Page 82] Hugo Victorinus (an ancient latine Christian Diuine) Lib. 2. de Anima hath written, that Pride hath her Coach drawne with fower horses, the foremost of which is Ambition. It may well be defined to bee a most vehe­ment, stronge, disordered, and vnreasonable desire of glory, an unsatiable, and an vnbridled greedines to rule.

Q. Who is Ambitious?

A. A Modest man (as Aristotle saith) desireth ho­nour as he ought, and as becommeth him; but hee that desireth otherwise than hee ought, and by vnlawfull meanes, is ambitious, and carryed away with a per­turbation of Intemperance.

Q. What falls and ouerthrowes haue beene brought by Ambition?

A. Consider and looke into either auncient, or la­ter Chronicles and histories, and see where there euer was any great plagues, any subuersion, and ouer­throwes, of either florishing Monarchies, common­wealths, or Citties, but they were wrought by ambi­tious men, refusing dutifull submission to higher power, and desirous to commaund, and to be prefer­red before others. Who but ambitious men are wont to kindle, and stirre vp the fire of domestical diuisions, ciuill warres, and dissensions, making no reckoning of their damnable enterprises, so they might but make a way to effect their owne deuised platformes? what but ambition procured the ruine of Graecia, flourish­ing in Armes and Sciences? what but ambition wrought the decay and confusion of the common­wealths of the Lacedaemonians and Athenians; the one being maisters of the Sea, and the other of the land? [Page 83] what but ambition stir'd vp Caesar and Pompey, Marius, and Silla, Octauius, Antonius, and Lepidus, by force of Armes to put their country to sword and fire, and so vnnaturally to impaire the large and great scope of the Romaine Empire? what but ambition hath drawne some men to such desperate mindes, so farre to aban­don both God, and all goodnes, as to giue themselues ouer to Necromancie, and to contract, and enter into couenants with the deuill, that they might come to foueraigne power and authority? what but ambi­tion caused Henry the fift, the Emperour, by force to depriue his father from the Empire, and to keepe him in prison till hee died? what but ambition mo­ued Maufroy, the Prince of Tarentum, to strangle his owne father Frederick the Emperour, and to poyson Conradus his owne brother? what but ambition forced Antonius, Sonne to the Emperour Seuerus to stabbe his brother Geta with a dagger? what caused Solyman king of the Turkes to strangle his owne Sonne Sultan Mustapha? what moueth many to put innocents to death, that stand in States expectant of kingdomes, that themselues may take surer footing (as they thinke) to growe vp, and continue in royall places? what (I say) is and hath beene the cause of these, and many other such sathanicall, and impious actions, but ambition; This vile Monster, & pestiferous humor of Ambition?

Q. VVhat is Voluptuousnes?

[Page 84] A. That delight wich tickleth our Senses, quickely slideth away, and for the most part leaueth behind it occasions of Repentance.

Q. What be the fruits of it?

• 1. A. It bringeth griefes.
• 2. It mortifieth the Spirits.
• 3. It weakeneth the body.
• 4. It breedeth diseases.

Q. What is Lechery?

A. A furious passion, or a burning fire, that con­sumeth man.

Q. What are the effects of it?

A. It shortneth the life, decayeth vnderstanding, darkeneth the memory, taketh away the heart, spoi­leth beauty, defileth the body, causeth an ill colour, weakeneth the ioynts, ingendreth Sciaticaes, gowtes, colicke-passions, griefe of stomacke, gidines of the head, dimnes of sight, the leprosy, and the poxe.

Q. What is Adultery?

A. When the sacred knot of mariage is violated.

Q. VVhat be the effects of Adultery?

• 1. A. It breedeth violence, wrong, murther, poisoning, &c.
• 2. It breaketh the peace of a house.
• 3. It causeth the losse of ones soule.

Q. What examples of punishment for whore­dome, and Adultery?

1. A. Among the Locrians, to haue their 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.

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?

[Page 86] 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, [Page 87] Oppression, Neglect of ones benefit, Neglect of safetie, Betraying of ones life, Hate of the world, and prostitution of the Senses.

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?

[Page 88] 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.

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.

[Page 91] 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.

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.

[Page 92] ^* 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.

Q. What is Meekenesse?

[Page 93] 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.

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?

[Page 94] 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.

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.

[Page 95] 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.

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?

• [Page 96]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 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?

• [Page 97]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.

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
• [Page 98] 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

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?

[Page 99] 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.

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.

[Page 100] 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.

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, Good­will.

4 In respect of maisters towards their seruants, Hu­manity and Gentlenesse.

5 In mens bodies, Health, and perfection of the mem­bers.

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?

[Page 102] 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.

Q. What is Fidelity?

[Page 103] 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.

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 [Page 105] together by the Lawe of God and man, so that they may thereby purchase gaine.

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, [Page 106] 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?

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 life­time, 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.

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 [Page 109] 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 [Page 110] 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.

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, [Page 102] 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.

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 Common­wealths, 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.
• [Page 113] 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.

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 instruments seruing that action, wherein life consisteth.

Q. Of what sort are these goods?

A. Of two sorts, the one comming from the father to the sonne, which we call Patrimony.

[Page 115] The other, gotten by labour and good husbandry?

Q. VVhat is good husbandry?

A. It is an industry in getting of goods, and a dis­creet gouernment in spending them to good purpo­ses.

Power and authority are easily turned into intolerable arrogancy, if the bridle of Reason restraine them not.

Q. VVhy was money first inuented?

A. That exchange might be made of such things as are [...]easie to bee transported, and that the commodi­ty of traficke might be continued for publique profit.

Q. VVhat is Policie?

A. It is the regiment of a Citty or Common­wealth: the bond of all society.

There is a shew of commanding and obeying in all things.

Q. How many manners of gouernment are there in Man?

A. Two: The one respecteth the soule, and acknow­ledgeth no temporall King or maister.

The other, Ciuill Iustice, and reformeth outward manners, whereunto the body during this life is wholly subiect.

The end of commanding and obeying is publique benefit, and Ciuill Iustice: Ciuill policies are not the workes of man onely, but proceed from the Prouidence of God: It is necessarie that lawes should be appointed, that men may liue honestly and iu­stly one with another.

Q. What be the effects and ends of Policie?

• 1 A. To frame and vnite vs to the company of men.
• 2 To conforme our manners to Ciuill Iustice.
• 3 To set vs at agreement one with another.
• 4 To maintaine and preserue common peace and tranquility.
• 5 To cause vs communicate together without fraude.
• 6 To bridle and punish the insolency of the wicked.
• 7 To represse blasphemies against the diuine Na­ture.

Q. What signifies Policie?

1 A: A burgessey, that is to say, the participation of the rightes and priuiledges of a Towne.

2 The manner of life vsed by some politicall person.

3 A worthy deed.

4 The order, and estate, whereby one or many townes are gouerned.

Q. How is a Common-wealth diuided?

A. Into good, which respecteth the publique pro­fit of the Citizens.

Into bad, which seeketh only the increase of priuate commoditie.

Q. How many kindes are there of good gouern­ment?

1. A. Three: Monarchia, or princely gouernment, as it is with vs at this time, laudable and most blessed.

2. Aristocratia, or the gouernment of the Nobilitie, as was the gouernment of the first, and former Romane Consuls, that is to say, Iunius Brutus, Tarquinius, Collati­nus, Seruius Sulpitius, Manlius, Tullius, who ruled 301. yeares. After them Furius Camillus Paulus Aemilius, [Page 117] Fabij, Metelli, Scipiones, Catones, Cicero &c. all mightie in warre and peace.

3. Politia, or the Policie of the ciuill Magistrate, who expelled the Decem-viri, because one of them (that is to say) Appius Claudius rauished Virginia, the daugh­ter of a Noble Citizen of Rome.

Q. How many kindes are there of bad gouern­ment.

1. A. Three likewise: Tyrannis, that is to say, of Ty­rants, as of Tarquinius, Silla, Caesar &c. Or where the king obtruding his commaundements for all reason, vndeseruedly afflicteth the common-wealth.

2. Oligarchia, or the vsurping of a few, such as were some Senators, made by the common people at Rome, inclining vnto the wandering affections of the multi­tude, that they might merit the peoples fauour: The discommoditics of this gouernment Rome felt in that dangerous office called Trium-viratus, (that is) the office of three men in like authority, and appeared most pernitiously in that ambitious Protectorship, and Triumuiracie, of Caesar, Crassus, and Pompey, and last of all, in the Triumuiracy of Antonius, Octautus, and Lepidus.

3. Anarchia, or the authority of the raging and au­dacious Commons: who, when Antonius was moued, and prouoked with anger, most villanously murthe­red Cicero, and many States, because the Senate created Octautus Caesar Consul, and passing by, ambitiously put back Antonius, desiring the gouernment.

This popular State is vnstai'd, and very quickly goeth to ruine, and easily degenerateth into another Tirannie: Not the Romanes only, but the Thebanes, Spartans, and Atheni­ans [Page 118] (flourishing with great Soueraignties) haue knowne all these kindes of gouernment.

Q. How are these kindes of gouernments disposed?

A. It is to be noted that a common-wealth, and the good, and most perfect kindes of gouernment, are very seldome found absolutely simple, but fitly com­posed amongst themselues: For a certaine mixture is voluntarily admitted amongst them, yet so mixt and tempered, that in a triple forme (as in a sweet har­monie) one counsell signifieth as it were one minde; Yet the Common-wealth keepeth her name of the worthier part, ruling the rest.

It is also to be noted, that a Common-wealth very seldome is long found firme, and strong, if God pro­tect it not: for it is compared to the fraile nature and inconstant minde of men (the said Politique body be­ing compact of them) which are often tossed hither and thither with variable occurrences.

An excellent sharpnes of the wit, and an admirable quick­nes, and Wisdome, are requisite in inuenting the best Policies.

Q. What is most profitable to a Common-wealth?

A. There is no treasure more commodious to a Prince or Common-wealth, then Councellours ex­celling in vertue, wisdome, fidelitie and valour.

The graue Councell of Kings maketh euery thing knowne, which he would haue searched out.

Q. How many sorts of Men are necessarie in a Common-wealth?

1. A. Three: Magistrates, who may rule iustly; and these Plato calleth golden men.

2. Captaines, and Souldiers, who may valiantly and faithfully defend; and these are called Siluer men.

[Page 119] 3. Artificers, who may helpe by disciplines, and pro­fitable Artes, and these are called Brasen men.

A well-ordered Common-wealth consisteth of religion, and Politique Lawes.

Q. VVhat is a Law?

A. Cicero, de lege, defineth a Law, to bee a certaine rule proceeding from the will of God, perswading that which is iust, and good, and prohibiting euill.

Q. VVhat is to be obserued in making of Lawes?

• 1 A. To establish them.
• 2 To disanull them againe.
• 3 To interpret them.
• 4 To execute them.

Q. VVhat is to bee considered in establishing of Lawes?

1 A. First, what things are most conuenient in e­uery Common wealth, and doe bring forth Commo­dity or Preseruation, Losse or Destruction.

Architas willeth, that in establishing Lawes those things be first confirmed which belong to God, next, those things which are honest and commendable, after, tihngs profitable.

2 Secondly, what things in times past haue brought commodity or discommodity either to our, or for­reigne gouernment.

Q. What in disanulling Lawes?

A. They must be disanulled wholly, when they are [Page 120] repugnant to Religion and Policie, and in part, when some things are to be changed.

If any thing must be changed, it must be by little and little, which by little and little hath increased.

Q. What is to be obserued in interpreting the Lawes?

A. Sanctity, and Equity, least they make white of blacke, and blacke of white.

Q. What in executing them?

A. The care thereof doth properly belong to Prin­ces, Counsellours, Iudges and Magistrates. In whome are requisite, 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.

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 [Page 122] 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?

[Page 123] 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.

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.

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, [Page 124] 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 [Page 125] 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.