THE DIGNITY OF MAN, Both IN THE PERFECTIONS OF HIS SOUL AND body. SHOWING AS WELL THE FAculties in the disposition of the one: as the Senses and Organs, in the composition of the other. By A. N. Prodeo ut me perlegas: Perlege ut proficias. LONDON, Printed by EDWARD ALLDE dwelling upon Lambert-hill, near old Fish-street, 1612. QVód CRVCE cuncta tuâ purgas mea crimina CHRIST, Tu Redamandus eris Redimens; Redimar Redamando: Vt sic non Redamem nisi quae REDAMANDA Redemptus. Hinc mihi tuta Quies, et Honos; PVLVINAR honores Signat; BIS-BINVM format CRUX ALBAque firmat; Te, sancté, et dignè, et synceré ut semper Honorem. AREA sanguinea est, Fugiam quó ad Sanguinis Aram CHRIST tui, et curas inter securè quiescam. CRUX dignum, tutum PULVIN, facit ARRA firmum; Indè REDEMPTOREM ut Redamem; & REDAMANDA Redemptus A. N. TO THE WORTHY, LEARNED AND INDICIOUS GENTLEman, WILLIAM REDMAN of great Shelford, in the County of Cambridge Esquire. SIR, It is a prescription of such privilege, and so familiar a custom at this day, to dedicate Books to some person or other, either of great place and calling, or of honourable mind and disposition, that he keeps not Decorum with these times, that accompanies not the same course. The fashion at first was propagated by two parents, Affection and Care: the one rising from the merited good conceit of the Patron: the other to prevent the malice of detractors under the shield of Protection: for weakness hath need of help and supportance, as well in Politic as Natural bodies, so likewise in the studies and labours of the mind. Such, whose fame goes still before them to dilate their acts, crave no other Apology then their own worthiness, because their power is able to defend them: but in private and inferior studies, that want countenance in themselves, the extensive power of greatness gives strength and encouragement to intensive weakness, when our endeavours (though unworthy of acceptance) are suffered in their insufficient age to grow up, and prosper in the defensive bulwark of Protection, against the storms of envious, and calumnious tongues, that by continuance through use and practise they may happily afterwards prove worthy of regard. Knowing therefore your eminent knowledge in matter of learning, and that you are a Readman in all the faculties of the mind: in all affection I bear this work to your worthy judgement: presuming, in the want of mine own worth, to shield the same under your worthiness, and to pass it under your patronage, against the sour humours of such, as still doing nothing, yet value themselves by detracting from others; for Livore nihil sublimius, and dogs even by Nature must bark against the Moon. The work I consecrate unto your view, is as a Tree spreading with divers branches, and bringing forth several fruits, in which if any of them prove pleasing and acceptable to your taste and liking, I shall hold the pains well bestowed, that have brought the same to such ripeness and perfection, and pretermit no times or occasion, wherein I may show my thankful remembrance of your love in some worthier labour hereafter: but ever rest, Devoted unto you in all affection: Antho. Nixon. The Dignity of Man, Both In the Perfections of his Soul and body. Of man.. And of the Conjunction of his Soul and body. Question. WHat is Man? Answer. A creature after the Image of God, compound of Body and Soul, 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 know his own Nature, and to contemplate the Nature divine. Q. What are the effects of the knowledge of ourselves? A. To be humbled greatly, and to glory, and rejoice: to be humbled in respect of the Sense and feeling of our Vanities, & to glory in respect of the mercy of God, By whose grace we recover ourselves from the danger thereof. Q. What guides have we, for obtaining of the same? A. Three: I Godliness whereby we know God to be our Creator: 2. Holiness, whereby we yield unto him continual praise: 3 Religion, by which we meditate upon his benefits, and are knit unto him by Faith. Q. What be the effects of Regeneration? A. 1 To covet that perfection, and glorious liberty, whereof Man by Adam is deprived. 2. To gather Physic out of holy writ, if not to cure, yet to repress his wicked inclinations. 3. To account calamities, as chastisements for sin. 4. To join together the Active, and Contemplative life, in hope of life eternal. Q. What is the chief good of Man? A. The rest and tranquillity of the Soul. Q. How is the Conjunction of the soul and body? A. It is wonderful, for the one is light, the other heavy. The one is a Celestial fire, the other cold & earthy: the one invisible, the other palpable: the one immortal, and the other mortal: and are maintained by agreeing discords. Q. What is the greatest thing, contained in a little place? A. The Soul of Man, placed in man's body. Q. Why is Man more careful of the body then the soul? A. Because his mind stayeth wholly in things subject to sight: & because of the soul is invisible, it is the least of his care to furnish her with that which she desireth: whereupon it cometh to pass, that the least discommodities of the flesh seem grievous, but the incurable diseases of the Soul, are not so much as felt. Q. Why are we afflicted with bodily diseases? A. To awake us out of our sin: to warn us of our duty, and to keep us in awe: for there are in the body certain natural passions properly belonging unto it, even 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 grief: Q. What is Passion? A. The perturbations of the Soul never arise, for that which is the true good of the Soul, but only for that which Fools do falsely call good, and Philosophers call the goods of the body and of Fortune. Q. What is the difference between the Soul and the Spirit? A. The Soul is common to all things that have life, But the Spirit (which is immortal and capable of Reason and knowledge) is proper to Man only: Or we may say, the Spirit is the first and principal part of the Soul, wherein the mind, understanding, and memory are contained. The mind a as white paper, wherein, as Man groweth in age and judgement, he writeth his thoughts, and cogitations, which the studies of learning do afford. Q. What is the fight between the Spirit & the flesh? A. First, By the Spirit, we tread the path to immortal happiness. 2. By the flesh we stray into the way of death, and misery. 3. By the Spirit we think to live justly. 4. By the flesh we are stirred forward to iniquity. 5. By the Spirit we contemn the world: 6. By the Flesh we desire worldly delights. Q. To what end is the creation of these things? A. To set forth the infinite power, and greatness of their workmaster, which is every one's duty to be careful of. Q. What is duty? A. The bond of the Soul, cheerfully, & willingly without fear and constraint, to give to every one which belongeth unto him, as Honour to whom Honour, Reverexce to whom Reverence, Tribute to whom Tribute, Secure to whom 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. Love, testified by Obedience. Q. To wards our Neighbour, what? A. To love him. as we love ourselves: For Duty is the end whereunto Virtue tendeth: All things are made for Man, and Man for the benefit of Man: He liveth most happily, who (as little as may be) liveth to himself. And who so applies his course to this observation, disposeth his actions to the end and purpose of every good work. Q. What is requisite in every good work? A. Two things: First that the intention, and end of our actions be rightly framed. Secondly, that the like means be found out to attain the same: for God is the fountain of all virtue and duty: From this fountain issue four rivers. First, Prudence, which knoweth what is profitable for itself and others, and for the Commonweal. 2. Temperance, the mistress of Modesty, Chastity and Sobriety. 3. Fortitude, which maketh a Man constant, patient, and courageous. 4. justice, which is the bond and preservation of humane society, by giving every one that which belongeth to him, by keeping faith in things promised, by succouring willingly the afflicted, and by helping every one as ability serveth. By these four Cardinal virtues, the Soul is rectified in her power. Prudence rectifieth The Rational power, Fortitude The Power of anger: Temperance The Power of Concupiscence. But justice rectifieth all the powers, and containeth in itself all the Virtues. Q. Why are these Virtues called Cardinal? A. Because as the door is turned upon the hinge, so on this, Man's life is turned, and ruled. They are sometimes called Politic, because by these a civil life is ordered, and they polish and adorn a Man, and rule the life, as touching outward things, and as far forth as they fight against vices. They are also called Human: because they are gotten by Man's study, except they be infused by God. They are sometimes also called Consuetudinall, because they are not gotten by one action, but by custom. To conclude, Even as God is a divine Sampler of all things, So these patterns of virtues abide in him, and flow unto Man, from the fountain of his divinity, whereof they are called Exemplares. Of Man's body. Q. HOw many parts are there of Man's Age? A. Four, vidz. Infancy, Adolescency, Virility, Old age. Concupiscence reigneth most in Adolescency: therefore that age hath most need of a guide: For the defect of strength cometh rather of the vices of our youth then of old age. From 29. to 50. is counted Virility, because then a Man is in the height of his strength, and soundness of discretion: from 50. to 70. is called Old age, because then the natural power, and strength of Man beginneth to decline, and fade away. Q. How is Man's age compared? A. First, his Infancy to the Spring, because it is hot and moist. 2 His Adolescency, 'to Summer, because it is hot & dry. 3 His Virility to Auttumne, because it is cold, and moist. 4 His Old age to Winter, because it is cold, and dry. Q. How is Man's body divided? A. Into two parts. 1. Simple. 2. Compound. Q What are the parts Simple? A. They are those, which being divided do notwithstanding keep the name and title still of the whole, whereof they were a part, as every piece of flesh is flesh. Q. How many are the parts Simple? A. Nine, videlicet. 1. Bones, 2 Ligaments. 3. Gristles 4. Sinews, 5. Pannicles. 6. cords, or filaments. 7. Veins 8. Arteries. 9 Flesh. Q. How may they severally be distinguished? A. First, Bones, are the foundation and frame of the body, Senseless, dry, cold, and earthy. 2. The Ligaments, are white fastenings, proceeding from the Bones, void of blood and Sense. 3. The Gristles are a stay to the Bones, that they rub not over hard one against another, and are more earthy, dry, and hard than Ligaments, but not so much as the Bones. 4. The Sinews are a tough substance, proceeding from the brain, or marrow of the backebone, and give sense and motion, which the former do not, being altogether insenscible. 5. The office of Pannicles (which are little skins made of Sinews and Ligaments) is to defend, and keep together the members, and to impart (unto many of them) sense: as to the heart, liver, lungs, Spleen, and and kidneys. 6. The Filaments serve to draw nourishment (being as it were slender threads) and some to retain the same, and expel what is superfluous. 7. The Veins, are thin and slender pipes, carrying the thicker blood, and have their beginning of the Liver. 8. The Arteries are pipes of thick and strong skin, which carry the vital Spirit through the body, and proceed from the heart, they are also called Pulses. The veins, and Arteries are joined together, to the intent the Arteries might receive nourishment from the blood, and the blood in the veins warmth from the vital Spirits in the Arteries. 9 The Flesh is a substance made of thick blood congealed, and is as it were the clothing of the body. The Anatomy of man's body. Q. WHat commodity cometh by Anatomy of the body? A. It puts us in mind of our mortality, and teacheth us that if the providence of God be so wonderfuil in the composition of the vilest, and the earthly parts, It must needs follow that it is far more great, and admirable in the creation of the Noble parts, especially of the Soul. Q. How many principal parts are there of the body? A. Four, viz. The head outward parts Armes The breast Hands The helly, and Legs outward parts Feet. Q. Parts of the leg how many? A. Three, viz. the foot parts of the foot 3. the toes the leg the sole, the thigh the heel Man doth counterfeit the works of God by the agility and virtue of his hands. Q. Wherein do the works of God, & the works of man differ? A. In three points: First, God made all things of nothing, but man cannot make any thing without fit matter to work upon. 2. Secondly, God giveth both matter, and form to his works; Man only form and fashion: and that not of himself, but if the similitude and shapes which he hath seen in the works of God. 3. Thirdly, God giveth life, Sense, and being to his works, which Man cannot do. Q. What be the abuses of the hand? A. The abuse of the Hand is twofold: In unlawful actions, as murder, theft and such like. 2. Indivination by the hand which is called Palmistry. Q. What is the use of the hand? A. To touch, to take hold, and to defend. Q What is the property of the Nails? A. To cover, or arm the fingers, to adorn, help, and take hold. The parts of the hand are three: The fingers, the palm the wrist. God hath given Man an upright shape, to the intent he might cast off the care of base and earthly matters, to contemplate heavenly. No other creature, but Man, hath the backebone made according to the straightness of the legs. Q. Whereon doth the backebone consist? A. Of four and twenty several bones, and is compared to a chain, for the likeness thereof: if it were all of one piece, man could not stoop, but should be like a hog, or the body of a tree. The Philosophers call a Man a tree turned upward, because he hath his roots in his head. Q. What is the backebone called? A. It is called Spina Dorsi, by reason of the sharp ends or points, which each of them hath on every side for his defence, as it were thorns. The Sinews proceed from the marrow of the backebone, which marrow proceedeth from the brain. Ten false ribs, and fourteen others meeting together in the breast for the defence of the heart, and lungs, which are vital parts. Q. Why is not the belly covered with ribs? A. For two causes: First, by reason of the meat in it received. 2. Secondly for the benefit of women that bear children. The Share-bone is as a bulwark to the bones. The bones are nourished with marrow, as the tree with sap. Vapours, fumes, and smoky excrements mount upward: therefore the bones of the head are not so thick, and solid as the rest, to the intent those fumes might evaporate and pass through the bones, for the better disburdening of the brain. Q. How are the bones of the head commodious to the brain? A. The bones of the head are to the brain in stead of a Helmet to defend it. All beasts that want neck, want voice, as in fishes and those which are called infecta animalia. Q. How is the brain compared? A. To a wagoner: the muscles are compared to bits, and bridles; the sinews to reins; the members that move, to horses: and the rest of the body to the chariot itself so carried. Of the Flesh. Q. What is the use of the Flesh? 1. A. To fill up empty places. 2. To strengthen those parts that are environed with it. 3. To defend the members against heat and cold. 4. To serve as a boulfter or pillow, if any man fall or lie down. 5. To shadow the body against heat. 6. To be as a gown against cold. Of the Kernels. Q. What kinds are there of Kernels in the body? A. Two: Some are more thick and dry, and serve to fasten the upper partition of the members, and vessels of the body, to the end they should neither break nor cleave: as in the neck, groin, armpits and other parts. Others there are not so thick, but more spongy and moist; and full, either of milk, seed, or a phlegmatic glewish humour. Q. What is the use of Kernelles? A. To soak, and drink up (as it were sponges) the phlegm that descendeth from the brain, that it do not fall upon the lungs or into the stomach, or other parts, to the danger thereof. The least part of man's body is full of admiration, and very profitable. Of the Paps. Q. Why are the Paps situated upon the breast? 1. A. First, to conter-gard the most noble, and necessary parts, as the heart and lungs. 2. Secondly, to receive heat, and warmth from the heart. 3. Thirdly, to beautify that part of the body where they are placed. 4. Fourthly, for easy and commodious giving of suck in women, which they may do either sitting, lying, going or standing. 5. Fiftly, for a testimony of love in the mother towards the children, and again in the children towards the mother. The Infant in the mother's womb receiveth nourishment, and breath from the Navel: That nourishment is the menstruous blood, which after ch●dbirth ascendeth into the breasts, and is converted into milk: The colour of it is changed in the breasts, to the intent it might not seem loathsome. Of Fat. Q. What is the use of Fat? A. To clothe the body and keep it in natural heat, and to supple and anoint those parts that are in greatest motion. Besides the outward skin that covers the body, there are certain skins within, which are called membranes. The hair of the head is engendered of gross and fumy excrements. Q. Where are the bodily Senses situated? A. They are principally in the head, which although it be a narrow room, 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 big enough, and hath goods enough for all, if we had will to bear one with another, and every man would be contented with his estate: We ought notoneneighbour to encroach upon another, no more than doth upon the ear. Of the Senses. Q. How many Corporal Senses are there? Sight, Hearing, Taste, touching, Smelling, A. Five, which are ministers to the Spiritual Senses, namely,— Q. How many things are required in every Sense? 1 A. Four: First, the power and virtue of the Soul? 2. Secondly, the Instrument. 3. Thirdly, the thing sensible. 4. Fourthly, the mean or way which receiveth the object, and conveyeth 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 Soul. 2. Then the eye which is the Instrument. 3. Thirdly, the object, which is seen: as a man, a horse, white, black, etc. 4. Fourthly, The mean by which thelight is communicated with the eye, and so of the rest of the Senses. The Sense of touching is general to all the parts of the body. There are some members absolutely necessary, without which death ensueth: as the heart, lungs, livor, spleen, stomach, etc. Others not so necessary, but that we may want them: as eyes, ears, nose, tongue, feet. Of the Eyes. Q. What are the eyes? A. The windows of the body. The admirable work of God is perceived in the matter, whereof the eyes are made; in their beauty and diversity of colours, and in their use, and commodity. Q. Why are the eyes given to man? A. To lead him to the knowledge of God, by the contemplation of his works: they are the principal members, as being given to the rest. Many Sciences cannot be learned but by the help of the eye: as Astronomy, and the Anatomy of man's body, with divers others. Sight is the first that provoketh men to the study of Wisdom: Science and doctrine is to the mind: as light is to the eye. As human bodies are illuminated with the light of the Sun, so the soul and spiritual bodies are illuminated with Understanding, which is the Eye of the soul. As the Eyes cannot see, if they have not as much light as is needful, so if they have too much they see less: therefore it must be dispensed unto them by just measure, according to their capacities. God would have some proportion between the heavens and the head of man: therefore eyes are in him (being a little world) as the Sun, Moon, and their lights are in the heavens (the great and universallworld.) The Eyes have more agreement with the nature of fire, than any other member belonging to the corporal Senses. Q. What is the use of the eyes? A. To behold the works of God, and therefore we ought to beware that we feed them not with the sight of profane and dishonest things, lest they poison the soul, whose messengers they ought to be to declare unto it virtuous and healthful things: As the Eyes are placed on high: so they ought to have their prospect towards heaven: according as King David saith, I lift mine eyes to thee, that dwellest in the heavens. Of the Ears. Q. What is the use of the Ears? A. For one Man to communicate his knowledge and the secrets of his mind with another, and to receive discipline, and instruction of Wisdom. Only man and an Ape have their Ears immovable. Q. Why are the Ears made winding, and not outright. 1 A. First because the sounds would not be conveyed in. 2. Secondly, sounds entering too thick ot confused should not be so well understood. As too great light doth not only dazzle the Eyes, but doth also hurt them: so overgreat sounds would mar the hearing, if they were not distributed according to the capacity of the Eare. There must always be an answerable proportion between the Sense and the thing subject to Sense. Q. How many bones are in the Ear? 1. A. Three small bones. The first like an anvil. 2. The second, like a Hammer. 3. The third, like a little Stirrup. The Ears do judge of sounds, notes, and harmony. As the Eyes are given to contemplate the works of God: so the Ears are to receive his word. As the air carrying the sound into the air, moveth the Hammer of the Ears, and causeth it to strike upon the anvil, and so maketh a sound by means of the little taber, through whose sound the Spirits of hearing are awakened: even so, God worketh in his Ministers, who receive his voice after a divine manner, and then are they (as it were) Hammers to strike upon the anvil of men's hearts, by which sound the spirits of the hearers are stirred up. Of the Tongue. Q. How many are the uses of the Tongue? 1. A. Three; the first, to frame the speech. 2. The second, to help the taste. 3. The third, to prepare the meat 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 Neck. 3. The weasel of the Throat. 4. The Wind pipes. 5. The Lungs and Breast. Q. What is the use of the weasel of the Throat? 1. A. To stop the air for rushing in too fast, or over-cold. 2. To divide and distribute the air, when it ascendeth from the Lungs. 3. To help the Tongue to articulate and frame the voice. Q. How many things are requisite in framing the voice into speech? A. Five, that is, — Understanding is nothing without speech, and speech nothing without Understanding. The Tongue The palate The Teeth The Lips The Nose. The Tongue is given to glorify God, and to show forth his works. The heart of man is like a Treasury, or a Larder, or a Pantry in a house, out of which all things necessary for the use thereof and for the maintenance of the whole family, are daily taken. It is also like a Cellar, or Garner, where counsels and thoughts are locked up, 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 Internal and in the mind: 2. The other external pronounced by the Tongue. Q. By what degrees do we come to Speech? 1. A. By four: first, the mind must receive the Images of things presented unto it by the corporal senses. 2. Secondly, having received them, Reason must discourse to know and consider of them well. 3. Thirdly, judgement is necessary to make choice of, and to follow that which it shall judge convenient and meet, and to reject the contrary. 4. Lastly, all must be uttered by significations, apt and convenient for every thing. Speech is insensible to all the Senses but hearing. Although the voice vanish quickly out of the Ear, yet the thing signified remaineth in the mind. Voice generally taken, comprehendeth all sounds, and things that bring any noise to the Ears. Nevertheless it is most properly attributed to those sounds, which living Creatures are able to make with their throat, to signify any thing thereby: man only hath articulated and well distinguished sounds: he that hath his judgement and Reason ripe and pithy, is able to speak eloquently. Q. What is Eloquence? A. Eloquence is a good conceit of the mind, of that which ought to be spoken, & an ability to utter it inapt words, & sentences, well knit together. The voices of beasts have no significations but affections. Eloquence is like a golden chain fixed to men's ears, by which they are drawn to attention by a sweet and pleasant violence. As the internal 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 Eternal word begotten of the Father, is always resident in God, and yet imprinteth his Image in the hearts and minds of men. The tongue is a fleshy member full of Sinews, Arteries and Veins. Sinews, by reason of the sundry motions it hath, and the Sense of Taste and Touching. Arteries, that it might have abundance of Spirit. Veins, that it should not want nourishment. Q. What is the use of spital? A. Although it be an excrement, yet it is profitable to wet and moisten the Tongue. There are two kinds of Kernels underneath the root of the Tongue, called Almonds, which serve to moisten the whole mouth. Q. What is the difference between Voice and Speech? A. The one is confused, the other articulate and distinguished, Rhetoric and Logic are but vain babbling without the knowledge of God's word. Men are as Organ-pipes, having neither good sound, nor voice, nor tongue, nor mouth, to speak of God and his works as we ought, and to praise and glorify him, but only so far, as he being the Organ-plaier bloweth and inspireth us with his holy Spirit. The Tongue is a Messenger and an Interpreter of the Spirit and mind, and therefore is placed near the brain where all the Spirits lodge. The external Senses are as messengers to the internal: The heart is the guide and Counsellor of the Tongue; and the brain, the Lord and master: so that it is fortified both above and beneath. Q. Why is the Tongue soft? A. The Tongue is tender, soft and pleasant, to signify that our words should not be harsh, crabbed or ungentle. Q. Why is it tied with many threads? A. to restrain and bridle it. It is blunt every way: whereby we are admonished that our words ought not to be pricking or hurtful. Q. Why is it enclosed? A. It is enclosed with a quickset, and Rampire of Teeth, and gums, and with lips, which are as gates to shut it up, for fear it should take too much liberty. Of the Mouth. Q. What is the mouth? A. The Mouth is as a Mill: the jaws and Teeth as the Millstones, and the Tongue as the hopper. Or thus: The Mouth is as a bakehouse, and the Tongue as a Baker to knead the meal, and as a peel to set and convey it into the stomach, which is as the Oven. It is also as a kitchen, & the Teeth as a Cook, to shred & prepare the meat before it comes to the stomach. By this we ought to understand, that God hath not created them to be idle, as though he had given them nothing to grind or bake, but as a good workmaster hath furnished them, and doth daily set them at work. The neither jaw of all creatures moveth in chewing the meat save only in the Crocodile. The upper jaw is not moved, for fear of shaking the brain, or bringing some inconvenience or other unto it, or to some other principal members placed thereabouts. Q. How many sorts of Teeth are there? A. Three— Incisory or the foreteeth Dog Teeth The grinders or jawteeths Q. What is the Epiglot? A. The Epiglot is the cover of the Windpipe, in fashion triangle like an jui-leafe, over which as over a draw bridge the meat passeth into the gullet: so that to speak when we are eating is dangerous, lest any thing fall into the windpipe. The Epiglot must not be so fast shut, but that breath may always issue forth, and that some thin humour may enter in, to moisten and supple the lungs, otherwise potions, appointed for that purpose by Physicians, were vain and unprofitable. God hath made nothing without order and government: and therefore the Philosophers call the whole frame of the world Mundus, that is to say, an Ornament, or a well-disposed order of things. Of the Taste. Q. What is the Sense of Taste? A. It is that whereby the Mouth judgeth of meats, and drinks, which are good, and which are the contrary. The Taste with those savoury relishes that agree with it, receive their virtue and nature from the Elements. Q. What is the use of the Taste? A. It serves not only for things that nourish, but also for Medicines, for all things which the earth bringeth forth are not good to feed: some things are diverse from nourishment; as earth, wood, clay, and stones. As things that are extreme cold or dry, have no smack or taste, as flax or tow, so things extreme cold and moist, have their taste less sharp, 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 preserveth life, and lest it should consume itself, Moisture is joined to it to bridle and keep it back. Simile. As in a Lamp there must be Oil, wick and Fire, so in the body of man, to maintain life, there must be meat, drink, and natural heat to digest it: for as oil will not burn without wick, nor wick without fire, so meat cannot nourish without heat, nor heat be of any continuance without moisture. As in a Lamp, an equal proportion must be kept between the oil and the wick, lest the wick being too little, the oil do drown it, or the oil being scant the wick be too suddenly consumed: even so there aught to be a moderate proportion in our diet, least by too much meat and too little drink, digestion be too sudden, or by to much drink and too little meat, Heat (which causeth digestion) be drowned. As a fire in a chimney decayeth and goeth out, unless it be maintained with wood, so natural heat in man's body decayeth and bringeth death, unless it be daily nourished with food. If heat be stronger than moisture, it engendereth thirst. Of Thirst. Q. What is Thirst? A. Thirst, is an appetite or desire of that which is cold, and moist. If heat and moistare have mutually consumed each other that they faint, it engendereth hunger. Of Hunger. Q. What is Hunger? A. It is an appetite or desire of that which is hot and moist. The humidity required in thirst, is more thin, and less earthy, then that which is required in Hunger. If moisture be increased overmuch, so that heat decreaseth and consequently the appetite to meat decayeth, it must be restored by Physic: All nourishment is Physic, but this is the difference: Food repaireth the whole body, whereas Physic repaireth only the instruments of the body. Doctrine from the Tast. Q. What Doctrine receive we from the Sense of Taste? A. As the body cannot live without the Taste of material food: so the soul cannot live without the Taste of God's word. As natural heat preserveth the body, so the heat of Love and Charity preserveth the Soul. Every living Creature hath a desire to preserve himself, 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 equality. Excess may be repaired by food or Physic, but if by neither, than the estate is desperate. It is necessary that there should be an inequality of heat and moisture in the body, otherwise we should never hunger, nor thirst, nor have any Taste, or pleasure by Taste: and so consequently not be put in mind of God's bounty in providing to sustain us. All meats are not nourishing, but such as are agreeable to the nature of the thing that is to be nourished. The difference of the parts of a man's body cometh of this only, that some participate more of some Elements, & others of other: as the bones are more earthy than the flesh, and the flesh than the blood. Our food must not be liquid and moist only, but earthy and solid. God hath so tempered things in their creation, as that which retains the nature of earth is not always earthy, nor that which retains the nature of fire, is nothing else but fire. Reason is as a spring, and speech the River that floweth from it. He that is sparing to speak to God, and remembers not to give him thanks at meat, is like to a Hog, that eateth Acorns on the ground and never looks up, nor considereth from whence they come. Some men do not only not praise God at their meat, but profane his name, as Gluttons, Drunkards, Swearers, etc. As the brain giveth motion to all the Senses: so it is compassed about of them, as with servitors and men of guard. * Whatsoever agreeth with the Taste, agreeth with the Sent, but whatsoever hath a good savour, hath not presently a good Taste. Smelling and Taste are joined together, the one to help the other. Our Saviour Christ himself did not reject or condemn precious ointments and sweet odours, but sometime permitted the use of them upon his own person. The animal Spirits are relieved with sweet savours, and annoyed with the contrary. Of the Nose. Q. Why was the Nose made? A. The Nose is not created only for smelling, but also for respiration, that it should be the principal pipe or passage by which the brain and lungs might draw in, and let out breath, as seemeth needful. Q. Why is not the Nose made all of bone, but of gristle? 1. A. For Three reasons, First, for fear of breaking when it hits against any thing. 2. Secondly, that it might enlarge and restrain itself, according to the proportion of air that is to be received, or to be expelled. 3. Thirdly, that it might be strained (being as it were a sink to purge the brain) to get out thick and clammy humours, which will sometimes stick in it. Q. Why is the Nose made wide at the entry? A. It is wide at the entry, and narrow and subtle afterwards, that the air might not rush into the brain too suddenly, nor too cold, but by means of tarriance and slow passage be heated and better tempered. Whensoevor we smell a stinking infectious savour, it ought to put us in mind how odious and stinking sin is in the nostrils of God. Why should we esteem of our bodies as we do, seeing the noblest and neatest parts thereof are but sinks and draft to disburden it of excrements, and superfluities, as the eyes, ears, and mouth. The Instruments of the external Senses receive, from without, that which belongeth to their nature, and not by sending forth any thing of their own: for if they send forth any thing, it rather hindereth than helpeth: as we see in the eyes when men weep, or when any humour runneth out of them. Of the Face. Q. What is the description of an angry visage? A. The eyes will sparkle like fire, and the breath smoke as if it came from a furnace. It is to be wondered that in so great similitude of Faces there is so great dissimilitude: for there are hardly two seen so like, but some difference will appear: There is great difference to be seen in one and the same man's face, according as he is either merry, or sad, angry or pacified, humble and modest, or lofty and proud. Q. What be the faculties? A. Three, Animal Vital Natural Q. What the Animal faculty? A. Threefold, Principal Sensitive Motive Q. What the Principal faculty? A. The Principal is fivefold, Common sense Fantasy Imagination Reason Memory Common Sense, Imagination, and Fantasy, are by some not distinguished, but taken all for one. The Sensitive faculty comprehendeth the five corporal Senses. The motive, the moving of all the outward parts of the body from place to place. Motion is caused by the Sinews, Muscles, and Filaments. Q. What be the Animal virtues? 1. A. Thought. 2. Understanding. 3. Knowledge of numbers and order. 4. Reason. 5. judgement. 6. Memory. 7. Election. Q. How many kinds of Knowledge? 1. A. Three; The first apprehendeth things corporal that are present before it, whereunto belong the five external Senses. 2. The Second taketh notice of things absent; as when the external Senses are retired, the remembrance yet of that was seen, heard, tasted, smelled, or touched, remaineth still with us. 3. The third hath relation to things spiritual, and supernatural: which knowledge is proper to man only. Q. What is the Natural power? A. The Naturallpower is three fold: Nourishing Augmenting Engendering. And these have 6. other virtues. viz. Attractive Retentive Digestive Distributive Incorporative Expulsive. Q. What be the Animal powers in the internal Senses? 1. A. Imagination, Common Sense, or fantasy, which apprehendeth the Images of things offered unto them by the outward Senses. 2. Memory, which retaineth them, that they may be brought forth when need requireth. 3. Reason, which examineth them, what is to the purpose, and what not. 4. judgement, which maketh choice, alloweth or disalloweth. The Soul cannot be known as it is, but by the Creator that made it, for that in us there is no nature more high, or excellent to comprehend it. The vital power remaineth in the heart; The natural or Nutritive in the Livor. Of the Brain. Q. What is the Brain? A. It is the lodging of the Internal Senses. As the head hath a certain agreement with the heavens, and the Eyes with the celestial lights: so the Brain approacheth nearer to the divine Nature, than any other part of the whole body. Q How many parts are attributed to Man's body? 1. A. Three; The first, and highest is in the Brain, where the Animal virtues do abide. 2. The second in the breast, for the vital powers. 3. The third, from the Midriff to the Sharebone, for the natural Powers. Q. What Membranes belong to the Brain? 1. A. Two: The first is called Duramater, being hard and thick. 2. The Second Membrane, or skin, is called Pia mater, which is very fine, and slender, woven of veins, and arteries, compassing the brain, and entering into the windings, and Bowels thereof. Q. What is the use of the skin called Pia mater? 1. A. To defend the Brain from the skull. 2. To serve for a passage to the veins and arteries, for the nourishing thereof. 3. To distinguish the Brain into that before, and that behind. Q. What is the office of the Brain? 1. A. To give Sense, and Motion. 2. To fine the Animal Spirit. 3. To be an instrument to the faculty of Reason, which is the chiefest power of the Soul. Q. How many ventricles are in the head? 1. 2. A. Four: The first two are before in fashion like two half moons, meeting together in one pipe like the bellows of a Smith. 3. The third, is in the midst of the Brain. 4. The fourth, behind towards the nape of the Neck. Q. What is the difference of a moist & dry Brain? A. The one receiveth more easily into the memory that which is offered unto it, and soon letteth it slip again. The other receiveth more slowly, and retaineth better. Of the Fantasy. Q. What is the Fantasy? A. It is a faculty which comprehendeth the shapes, forms, and Images of things, brought unto it by the common Sense, under which are comprehended the visions of the head. All the knowledge that is in the mind of man, proceedeth not from the outward Senses: The outward Senses are the messengers of the mind, and witnesses of experience: The external Senses have no judgement of the objects, and impressions, which they outwardly receive, but by means of the common Sense. Q. Hath not the Fantasy very various effects? A. Yes, The faculty of the Fantasy is sudden, and so far from staidness, that even in the time of sleep it hardly taketh any rest, but is always occupied in dreaming and doting; yea, even about those things which never have been, can, or shall be: For it stayeth it not in that which it receiveth from the Senses, but addeth, or diminisheth, changeth, or rechangeth as it listeth. The fantasy can counterfeit nothing, except it first have some ground in nature, and the works of God, which when it once hath obtained, It is a wonder what strange inventions it forgeth. Q. What motions is the Fantasy subject unto? A. By reason of the agreement that is between Spiritual natures, the Fantasy is very subject to the Motions of good or ill Spirits: for as Angels do represent unto our minds good, and heavenly things, whether we be waking or sleeping: even so evil spirits trouble us with divers bad illusions, according as they find us 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 child, Many times also, we see some as can hardly go over a bridge, by reason of the apprehension of the danger, which they have conceived in their Fantasy or Imagination. It is not without Reason also, where it is said, Fantasy breedeth the fact: for we see many fall into those mishaps which they have forged, and imprinted in their own Imagination. Of Reason. Q. What is Reason? A. It is a faculty of the Soul, able to judge of things imagined, and perceived by the other Senses, to know whether they be good, or bad, and what is to be embraced or eschewed. Q. Where is the seat of Reason? A. It is placed in the midst of the brain, as in the safest fortress of the whole frame of man, to reign amidst all the other Senses, as a Prince, and Lord over them all. Q. What is the Memory? A. It serves in place of a Secretary, or as a Register-booke, in which is entered whatsoever is ordained, or decreed by Reason. Q. Where is the seat of Memory? A. It is placed in the hinder parts of the brain. Q. What is the difference of the Senses? 1. A. The knowledge that we have by outward Sense, is as if we beheld the shadow of a thing. 2. By Imagination and Fantasy, as if we did look upon the Image, which hath a more clear and lively representation, than the shadow hath. 3. By Understanding, as if we viewed not only the shadows or Images, but also the very bodies. 4. By Reason, as if beside the shadow, Image, and body, we saw also the effects and virtues. Q. What is the agreement of the Senses? 1. A. The outward Sense ferueth the Imagination and Fantasy. 2. Fantasy, Understanding. 3. Understanding, Consideration. 4. Consideration, Recordation. 5. Recordation, Conference. 6. Conference, Reason. 7. Reason, Memory; and Memory serveth them all. Q. What be the effects of Reason? 1. A. It discerneth falsehood from truth, and good from bad. 2. It considereth the quality and quantity of things presented unto it by the Common Sense. Q. What is Contemplation? A. It is a settled and assured view of all those things that have been culled out by Reason and judgement. 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 Practice, whose end is Well doing. As the outward, so the internal Senses, some of them may be perished and impaired, and yet the rest remain sound and perfect. As the Imagination may be perished, when we conceive and think that to be which is not: as they that have persuaded themselves to have horns or Serpents in their bodies, or to be made of glass, and so imagined, that whosoever pushed against them would strike them in pieces. Q. When is Reason troubled? A. When we cannot conceive, judge, nor examine things aright, according as they ought to be considered of: as in those that wil-fully kill, or do commit other mischievous deeds without Sense or Consideration of what they do. Q. Doth not Memory sometime fail us. A. Yes; Memory hath been in many so decayed, as some have been seen who not only have forgot whatsoever was past, but have also lost the remembrance of their own names, their friends, their parents, and places, where they had been borne and bred. Q. Wherein doth the good of beasts consist? A. The proper and natural good of beasts consisteth in corporal things belonging to the body. The good whereunto man is inclined, and aught to direct his thoughts, cogitations and actions, is spiritual and Eternal. Q. What do the internal and external Senses in man serve for? A. Not only for the good of his body and for this life, as they do in beasts: but also for the good of the soul, and a better life than can here be found. Of the Spirit and Fantasy. Q. What is the contention between the Spirit and Fantasy. A. Fantasy and Imagination, being near to the corporal Senses, draw the soul to those things that are bodily: but Reason and the Spirit prick it forward, and cause it to lift up itself to more excellent things. Q What is meant by a reasonable Soul? A. We understand by a reasonable soul, or life, such a soul and life, as hath Counsel, judgement, and Discretion. As there is nothing more excellent than Reason, so there is nothing that more be seemeth Reason, then to know, love, and honour God. Man of all other creatures is capable of Religion, the fruit whereof consisteth not in this mortal life, but in the life to come, which may be an argument to prove the Soul of man immortal. The Soul of man is given unto him, more to use then to know, for the knowledge thereof belongeth to God. Reason hath proper actions, virtues and motions, which it can and doth exercise without the help of bodily instruments, as it happeneth in holy men, who have been ravished in Spirit in the contemplation of celestial and divine things. Q. What be the faculties of Reason? A. Reason, the sovereign part of the Understanding and Will. Soul, hath two faculties For it being so, that man is created to eternal happiness; therefore God hath given him the power and virtue to wish for it, to the end he might desire to apply and join himself unto it. This power and virtue is called The Will. And for that he cannot will and desire any good, unless he first understand and know the same, he hath therefore also given him Understanding. Of Consideration. Q. What is Consideration? A. It is (as it were) a Repetition, or after-Examination, of things committed to Memory, that at length it may determine and judge what is true, what false, what good, and what evil: Q. What degrees are there between judgement and Will? A. Will doth follow after, or refuse nothing, but that which judgement hath first determined to be good or evil: and judgement decreeth nothing before it be advised by Reason. Reason adviseth not before she have conferred things one with another, and thoroughly 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 unto it by Knowledge and Understanding? Of things infinite there can be no certain knowledge, as in particular things, which are infinite in regard of our capacity. Of generals, albeit they are also variable, yet some rules may be given of them, of which the Art followeth after, and yet no such certain rules, but often it falleth out otherwise: as we see in many Arts and sundry experiences. For though it be ordinary for women to love their children, yet there are some that murder them cruelly: so that this argument follows not, She is a mother, therefore she loveth her child: But she is a mother, Therefore she ought to love her child. Of Discourses. Q. How many kinds are there of Discourses? 1. A. Two; the one wherein Reason goeth on by degrees in continual order, examining whatsoever pertaineth to the matter in hand, that so a sound judgement may be rendered afterward. 2. The other, wherein Reason doth not only run amain, but withal skippeth hither, and thither, as though it took here a little, and there a little, tasting only of things very slightly, and by the way; As Bees that fly from one flower to another, and leave others between untouched: which kind of Discourse is often times failable, and erroneous. There is also great variety of Discourses, according to the variety of men's understandings, Q. What is the end of all Discourses? A. Either the Invention or Conclusion of the thing that a Man seeketh for. A. What if he attain it not? 1. A. It is either, because he takes not the right way. 2. By the darkness of understanding: 3. By perturbation of the affections. 4. By variety of Cogitations, which trouble and hinder one another. 5. Or because of too much haste, or swiftness, in the Imagination, which runneth beyond the place, where he might find the thing he looks for. The seeds of all the operations of the Soul are in every one from their creation; yet as the body hath his degrees of growth in every part thereof, so the Soul hath some agreement therewith in this respect, touching the manifestation of powers, and virtues. Q. What is the office of judgement? A. To judge, whether Reason discourse and conclude as it ought to do. A sound judgement is an excellent gift of God. If judgement approve the Conclusion made by Reason, this approbation is called Consent: But if it judge it to be false, it turneth aside, and rejecteth it; and this refusal is called Dissent. Q. How many kinds are there of Consent? 1. A. Two: The one is firm and steadfast, certain, and thoroughly resolved, which is called Belief. 2. The other, an inclination rather to one part, then to another, but yet such as we are not fully resolved therein: And this is called Opinion. Of Belief. Q. What agreement is there between Belief, and Science? A. Science is a kind of knowledge, wherein the demonstration made unto us compelleth to approve that is spoken, because we see the reasons so certain that we cannot gainsay them. Belief is a kind of knowledge that causeth us (without doubting) to give creditto that which is told. Q. What is Doubting? A. It is a Neuter judgement, hanging between Consent and his contrary, and inclining neither to the one side, nor the other. Q. What is the difference between Belief in human matters, and Belief in religion, and divine matters? A. In human matters our Belief is grounded upon evident reasons, and undoubted testimonies, and so is Belief in Religion likewise. But in Religion we do not only believe that to be true which we hear, but we trust that God will perform the same, without any further authority or reason, other than that he hath said it; and therefore we believe undoubtedly it will be so. Q. What be the divers acceptions of the word Faith, or Belief? A. In the Hebrew it is taken for Verity or Truth. In the Greek, wherein the Evangelists and Apostles writ, for Persuasion. Amongst the Latins, it signifieth Constancy, and Truth, which Men keep in their words, and promises: whereupon they call it the foundation of justice. Q. What is Christian Faith? A. It is a certain, and undoubted confidence of heavenly things, and an assured persuasion of the acknowledgement of God's promises towards us. Q. How many means are there to know those things that are to be believed? 1. A. Four; The first is Common Experience, which is a judgement that men have by their corporal Senses, which they give all after one sort, as who knoweth not fire is hot, water moist, and such like, 2. The second is knowledge of principles, which is borne with us, and is the seed of all arts, and a beam of the light of God in us, to the end that by this means, all arts necessary for life should be invented, and put in use, As for example: Every one by Nature knoweth that the whole is more than the half, Three more than Two; In a word, we may refer to these Principles whatsoever God hath imprinted in our hearts, and minds, of the Law of Nature. 3. The Third kind of knowledge is natural judgement whereby men are able to censure of the agreement, and disagreement of things, in somuch as every one seemeth to have a Natural Logic in himself. 4. The fourth mean of knowledge is divine Revelation, set down in the Books of the Prophets, and Apostles, with a true understanding of them, by the holy Spirit. Q. What is the law of God? 1. A. It is twofold: Natural, bred in men's hearts from their creation: for there is no Nation or people, but have some religion, either true or false. 2. Written, which is comprehended in the Books of God. The greatest likeness, and resemblance that Man can have with God, consisteth in the agreement with him in wisdom, and justice. If man had continued in his first integrity, the light which is now supernatural in him, would have been natural, in all that knowledge of God, which is necessary for him, to the end whereunto he was created. Of Opinion. Q. Are not Opinions divers? A. Yes: Opinions, and Suspicions are not grounded upon firm arguments, nor certain and evident reasons, because in them there is only a show of Truth, and nothing very certain. Things, albeit they be mutable, yet if they always keep one tenor and course, there may be a certain knowledge had of them, and that is called Science: as in mankind for example. It is a perpetual and natural order and course, for man to beget man: the same may be said of other living creatures. But in things immutable and supernatural, we have need of another kind of light: as the Spirit of Wisdom and Revelation. Q. Why are Arts and Sciences dark and obscure? A. They are not obscure in respect of themselves, but in respect of our dull capacity and ignorance. As every one hath more light of mind, so doth he behold obscure things more clearly, because his understanding is better. Q. How cometh that to pass? A. It happeneth either by The benefit of nature By study & exercise, or by a special gift of God. Natural and Supernatural Q. What light is in man? A. There is in man a twofold light. By Natural light, we know a man as he is compounded of flesh and blood. By Supernatural light: as he is compounded of body and Soul, to the service of God, and an inheritor of heaven. Some there are that want light of mind, even in things that are clear and manifest. Q. How happens that? 1. A. It befalleth them three ways; either through blockishness of Understanding. 2. Negligence and want of Exercise, or 3. By the just judgement of God: who for their sins hath blinded their minds, as worldly, carnal and unfaithful men. As things put between our eyes and light are either thick and foggy, thin and transparent, so do our eyes receive more or less light: in like manner the light of Understanding is wonderful variable, by reason of the diversity of things set before it in this life, to hinder it sundry ways, In some more, in some less. The manners of men follow the disposition of their bodies: for God hath so tempered the nature thereof with that of the Soul 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. Of the Soul and Spirit. Q. What is the Difference between the Soul & the Spirit. A. By the Soul is understood Man, as he is borne, having the use of the Animal, natural, and vital powers. 2. By the Spirit, whatsoever grace and knowledge is given unto man by God. So that by Soul is understood 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 again to his dissolution; but the Soul hath no such degrees, by reason it is neither corporal nor mortal, but remaineth in the substance and nature which first it had, which is celestial and divine; but if the question be of the powers and virtues thereof, the Soul 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 judgeth expedient. Q. Is not the Soul corrupt? A. No: the Soul is so far from corruption, that it keepeth the body from corrupting, as long as it is therein. The Soul is compared to a cunning workman, who without his works is notwithstanding a workman, and to a Musician, who without his instruments is not withstanding a Musician: so the Soul, removed from the members of the body, remaineth notwithstanding perfect in her own nature, & of no less ability and power than she was before. As God is in a manner made visible unto us by his works, so is the Soul by her effects and faculties, proceeding from the body. God worketh in the world, as the Soul doth in the body of man. As there is but one Soul in one body, sufficient for all the parts thereof, so there is but one God in the world, sufficient for all the creatures: Q. What is the principal effect of the Soul? A. It is to give life: The Soul being a spiritual nature is known by her effects: The Understanding cannot attain to an entire and perfect knowledge of the Soul: from the Soul proceedeth the Invention of all Arts and Sciences. The Soul is a more excellent creature than either Firmament, Sun, Moon, or Stars, or any thing created under the cope of heaven, for that it is endued with Reason and Immortality, which they are not. Q. How are the creatures of God distinguished? A. All creatures are either Spiritual or bodily. Spiritual creatures are they, which wanting bodies are not subject to bodily Sense, and such are Angels, and the Spirits of men. Bodily creatures are those which are visible, and may befelt and perceived by the external Senses, whereof there are two sorts. 1. Some having life. 2. And some none. Q. What are those that have no life? A. They differ in two respects; some of them have no natural motion: as Stars, Metals and Minerals; other have: as Fire, air, Windes. Of those that have motion, some are corruptible, and subject to change, as Fire, Water, Air. Others incorruptible, continuing always firm in their state, during the course of this world; as the Sun, Moon, and Stars: For the change that is amongst them, is not in their own substance, Nature, and quality, but in regard of us, and of our sight. Q. How many sorts are there of Creatures that have life? A. Four. viz. Vegetative Sensitive Cogitative Rational. Q. Wherein do they consist? 1. A. Vegetative, consisteth in herbs, Trees, and plants. 2. Sensitive, in Sea sponges, Cockles and Oysters. 3. Cogitative, in brute beasts, having the virtue of Cogitation, knowledge, and Memory, how to preserve their lives, guide, and govern themselves, according to natural inclination. 4. Rational, endued with Reason, and Understanding, and containing (besides) all the other three. Q. How many kinds of appetites are there? A. Three: that is Natural Sensitive Voluntary. Q. How is the Natural appetite divided? 1. A. Into two sorts, common to all creatures, whether they have life or no life,, which is an inclination without action: as when we say: Heavy things go downward, and light things upward. 2. And another kind which hath an action joined with inclination, and yet proceedeth not of any Sense, which property is proper to plants: for we see by experience, that they have an appetite to draw unto them, and to retain that which is meet for their nature and food: as if a Tree wax 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 man's body, and in hunger, thirst: and the Seat of this appetite is properly in the livor. Some members of the body serve themselves: and their appetite is without Sense: and some serve the whole body, and their appetite is with Sense, as in the stomach, hunger. Q. How is the Sensitive appetite divided? A. Into two sorts likewise: Either with touching, as heat, Cold, Dryness, or moisture; or without touching, and follow the thought, and Imagination of Man, which are properly called affections, and have their seat in the heart. By affections are meant properly those motions of the heart, which follow knowledge, and either seek after, or reject, that which is offered unto them. Q. What is the end of knowledge? A. To desire that good which it knoweth, and in desiring to follow the same, until it hath joined and knit itself unto it, as near as is possible. As all rivers have their beginning from the sea, and thither do return again: so all good cometh from God, and to him must he referred. The love of God is twofold towards Man; the one general, as we are the Sons of Adam, and the Images of himself: and the other more special towards his Flect, as they are regenerate, and borne anew in Christ jesus. Q. To whom is the Third kind of appetite proper? A. The Third kind of appetite (called voluntary) is proper to Man only, and is that faculty and virtue of the Soul, whereby we desire that which is good, and eschew evil; commonly called the Will: which faculty is guided, and directed by Reason. That which is called Will in man, is in beasts called Sensual appetite. Sensual knowledge is given for Sensual goods, and Spiritual knowledge for those goods that are Spiritual. Of Reason, and Will. Q. What be the acceptions of these words Reason, and Will? A. They be divers: Reason is sometimes taken for the Mind that giveth Direction, and Counsel; and for the Will that obeyeth 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 Soul, 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 virtue which the Soul hath to Will, as for the act, and effect of willing? Q. How many are the actions of the Will? 1. A. Two: The one, an inclination to good. 2. The other an eschewing of evil. Though Reason rule as a Prince or Magistrate over the other parts, and virtues of the Soul, yet to Will she is as the Councillor, or director to admonish, or conduct: So that the Will desireth, or refuseth, nothing which Reason hath not first showed that it is either to be desired, or disdained. The Will hath no light of itself, but is lightened by the mind, that is to say, by reason and understanding. Q. What is the natural disposition of the Will? A. It is always inclined to good, or to that which seemeth to be good, and to shun that which is evil, or hath a show of evil: when the Will followeth any other object but that which is good, it proceedeth from Sin, which reigneth in us through the corruption of nature. As the Image of God doth shine in us by understanding, so doth it also by the will, which is without constraint or violence: for as God worketh what it pleaseth him with all liberty: even so he hath appointed 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 be no cause, why it should love or desire virtue more than vice, or love God rather than hate him. Q. What is the difference between Reason, judgement and Contemplation? 1. A. Reason is (as it were) the inquisition of the truth that is sought for. 2. judgement is (as the election) that maketh choice of the truth. 3. Contemplation, a quiet, and settled be holding of all those things that were gathered together by Reason, and approved by judgement. We ought to join action with Contemplation. As the nature of man is more noble and excellent, so will he delight in heavenly and celestial things; and the more abject, earthly, and vile it is, the more pleasure will he take in things base, and contemptible. As God hath given us understanding to know him and his law, so hath he given us a Will to follow him, and his law, so far forth as our Nature is capable thereof: But by reason of natural corruption, which remaineth in us, our understanding is darkened by Ignorance, and our Will searcheth after other things and leaveth the knowledge of God. As beasts have a kind of Knowledge agreeable to their Nature, and to the quality of that good, which being fit for them, is the greatest they can attain unto: So also hath man a knowledge according to his nature, and the end for which he was created. Q. What is the difference between the Natural 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 unto itself, as the sovereign good, in whom alone it is satisfied. The other seeks after no other good, then that which consisteth in this temporal life, and the commodities thereof: As moral virtues, riches, honour and such like. When understanding is blinded, the will is turned out of the way. Q. What is the power of the Will? 1. A. It is in the choice of the Will, whether she will propound a thing to the mind to be consulted of, or not. 2. Upon deliberation, she may command to prosecute the same, or to defer it. 3. If consultation be finished, and judgement given, yet may the Will stay herself from following after that which is judged to be good by Reason. Q. What is the difference of man's obedience towards God, and of other creatures? A. Men, and Angels obey God according to judgement, and knowledge. But other creatures, Beasts, plants and stones, obey God, not of any knowledge that they have of his will, nor of any judgement to discern good from evil, but only so far forth as they are drawn by natural inclination to those things that concern their Nature. Of the Heart, and of the affections of the Soul. Q. What is the difference between Understanding and the Will and affections? A. Understanding is placed in the brain. The will, and affections in the heart: whereby it cometh to pass that we see many endued with great knowledge of honest, and virtuous things, but they have no good affection to follow after them, and to put them in practice; because their heart and their brain, their understanding, and their will, agrees not. Besides, weesee many have a will to do well, yet for want of understanding do fail therein, because they know not what is just. Or the difference is thus; Understanding goes before the affections, and they follow: as we cannot hate nor love before we know the thing to be hated or loved. The affections of the heart resemble a fiery furnace, or a thick smoke ascending out of a fire, which blindeth, whereby the mind, reason, and memory are darkened. Q. What is the Heart? A. It is the first that receiveth life, and the last that leaveth it. Besides, it is the shop of the vital Spirits, without which no member of the body is able to live, or perform his duty, and therefore not without cause taken in the Scripture not only for the seat of affections, but also of Reason and Understanding: God hath made the heart like a Pyramid or flame offire, to signify, that it is the place of that natural fire which is in the body, appointed to give it so much natural heat as is necessary for the life thereof. The air that cools 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 animal power in the Sinews from the brain: Life from the heart in the arteries, which is the Vitallpower; and blood from the Livor in the veins, which is the naturallpower. Although the heart giveth life unto the whole body, yet can it not live alone without the necessary help of other members. Q. Where is the situation of the Heart? A. It is in the breast, the form there of is Piramicall ' the matter and substance hard and thick flesh. There are two hollow places in the heart: the one on the right, containing the blood that comes from the livor, the other on the left side, where the vital Spirits are engendered, and is conveyed by the great artery, which a little from the heart divideth itself into two branches, the one whereof ascendeth upward, the other descendeth downward. Q. What is the vital Spirit? A. It is a certain bright and lively flame, like to the celestial nature, which giveth life and heat to the whole body. Q. What are the Affections? A. We call them the motions of the Soul, which consist in the following after good and eschewing of evil. Man was not onelyereated to be, but to be well, for God hath not only given man aninclination to preserve himself in life, but an appetite also and desire of that which is good, to the intent he might be well. In the pursuit of good, evil (which is the contrary) must be flied from. Some affections go before judgement, as those that are engendered of the disposition of the body, as hunger, thirst, sorrow, in time of sickness, joy proceeding of purebloud. And some follow after judgement, as those that have their original from the disposition of the mind, as faith, hope, charity and such like. Q. What agreement is there between the qualities and temperature of the body, and the affections of the Soul? A. There is great agreement: insomuch that as the bodies of men are compounded of the qualities of heat, cold, moisture and dryness: so are the affections either hot, cold, dry, or moist, or mingled of their divers qualities, so that every one is most subject to those affections that come nearest to the nature, temperature, and complexion of the body. As for Example. joy is hot and moist; therefore children, young men, and healthful persons, are inclined most to that affection, which are hot and moist. Sorrow is cold and dry, therefore it is most incident to old folks and melancholy persons, which are cold and dry. As the affections follow the temperature of the body, so have they great power and sway over the body. Q. What are we taught by the agreement between the affections of the Soul, and the temperature of the body? A. We may learn to be moderate in eating, and drinking: for as we are either temperate or intemperate, so the affections of the Soul will be more moderate, or immoderate, and the perturbations which they shall bring with them, will be greater or lesser, more easy or uneasy to be provoked, or appeased. We ought to be careful to live soberly, since the temperance or intemperance of the body extendeth to the help or maintenance, or to the hurt or trouble of the Soul. The affections breed the health or sickness of the Soul, according as they are either temperate or intemperate. Virtue is the health of the Soul, Vice the sickness, sin the cause of all disorders, diseases, and death. Q. How many things are to be required in knowledge? 1. A. Three: The first is natural principles, which are marks and notes of nature, as to know fire is hot, water is cold, etc. 2. The second is actions, which compare one thing with another, separate, discourse, judge, approve, or refuse, and beside are sudden, and pass lightly without stay: 3. The third, Habits, which are an often musing, or meditating upon things, until they are imprinted so in the mind, as they can hardly or never be forgotten. Q. How many things are to be considered in the Soul? A. Four, viz. Natural inclinations Actions Habits and Affections. We are naturally inclined to love our wives, children, and kinsfolk; which natural inclination well ordered is the Fountain of virtue, but disordered, The original of vice. Love towards ourselves, and all other creatures ought to be guided by Faith, and enkindled by the holy Ghost, that is to say, it must be in God, and for God, as the love of Abraham to Isaac. Virtues used in excess turn into vices, as Severity into Cruelty, Love into fond dotage. As diseases engender in the body of the humours that are in it, according to their change, mingling, or corruption, so it falleth out in the nature of the Soul, and the affections thereof. Of the actions of the Soul, four are at the first perfect and absolute, as sight, or hearing; others want use, and exercise, to make them perfect, as Art, Science, Prudence, and such like. Use breeds custom, and custom grows into a habit, which is a constant desiring of a thing, or eschewing of the same. Q. How far extends the Habit? A. Not only to those things which we do, but to those things which we suffer, and are displeasing, and contrary to our nature: for Custom by a little and little diminisheth the Sense of grief, and pain, as appeareth in diseases, which commonly seem not so grievous, and intolerable unto us, after we have been long accustomed unto them, as in the beginning of them. The like may be said of poverty and affliction. Q. Why is it more easy to follow vice then virtue? A. The reason is, because the one is more agreeable to our corrupt nature: But how hard soever it be to our flesh to follow virtue, yet Custom will make it easy, Therefore it is good to be accustomed to good things. There is nothing of greater force either to good or evil than custom, which seemeth to be another nature. To do is not sufficient, but to do well. Unless we attain to a Habit in goodness, two Inconveniences do follow: our Soul either worketh in vain, or, like a new Apprentice, unskilfully. Habit is nothing else but a perfection, or expertness in any thing confirmed by Time, use, and custom. When the actions of an affection are grown to be habits, then are they called either virtues, or vices, according as they are either well, or ill done. Q. Why hath God given affections to the Soul? A. That it might be wakened and stirred up, as it were with pricks, thereby to be kept from idleness, & from being lulled a sleep, and oppressed with the heaviness of the body, and so neglect the care of good things, and of that which is very expedient, and profitable for itself. Q. Of what sort are the affections of the Soul? A. The affections of the soul are twofold; Some are as Spurs to prick her forward. Others as a bridle to hold her back. The pricks that move the Soul forward are sometimes too sharp, as in Covetousness, or the Care which we take for things necessary for this life. Q. Why are the affections of the Soul compared to the waves of the Sea? A. Some winds are very small, and move the water but a little. Others are more vehement and raise up certain waves; and some again are so tempestuous, and make such horrible storms and gulfs, as Sea, Sand, and Fish, seem to be turned topsy-turuy. Even so the affections of the Soul, some are so light as they seem to be nothing else but small beginnings of moving. There are other stronger, which move it somewhat more. Some also are so violent, that they trouble it, and drive the soul out from her Seat of judgement, which are properly called Perturbations and Commotions: but the other two kinds of motions, are called Affections. Perturbations are also called Passions, because when we see any one violently carried away with any affection, either of anger, grief, joy, or such like, we say, he is Passionate. Q. What is the original of violent motions in the Soul? A. They proceed of Ignorance and Inconsiderateness, or through a false persuasion, which maketh us think that the good or evil is greater than indeed it is. If we see any affection to begin to move by the means of natural inclination, we ought presently to stay it, compelling it to obey and give place to right judgement. Q. How many kinds are there of good? 1. A. Two: The one in Nature. 2. The other in Opinion. The more the judgement is infected and plunged in the flesh, the more carnal are the affections, the more violent, and the more in number. chose, the more pure the judgement 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 infinite, not in respect of their nature, but in regard of us that cannot comprehend it. Q. What is the cause of all motions in the Soul? A. They are in regard of some good we seek, or of some evil we would avoid: therefore every motion tendeth to good, or withdraweth itself from evil, which is either present, past, or to come, Q. How many kinds are there of Punishment? 1. A. Two: The Punishment by loss. 1. And the punishment in Sense and feeling. The wicked are not only deprived of a blessed life, but, besides that, are detained in perpetual torment. The motion of that present good, which we have already gotten, is called joy.. The motion of some good to come, is called Desire. If the matter be of some evil, it is called Offence, because the Soul is offended and displeased therewith. This displeasure (confirmed) is turned into hatred. Grief, is for some present evil. Fear, of some evil to come. Q What is the motion against a present evil? 1. A. Anger. 2. Enuy. 3. Indignation. Q. What against an evil to come? 1. A. Confidence. 2. Boldness. Q. How are the Affections comprehended? Favour A. One under another, as Reverence under Delight, under joy.. Mercy. love. Hope, under Desire. Desire, under grief. Envy Spring of Love: As I love my wife, therefore I hate him that hurteth her. Hatred Anger Pride is a monster compounded of joy Desire Boldness. As in a sedition, or civil dissension, few or none consider who is the worthier person to obey and follow, 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 just, but to that only which is strongest, and most violent, and which hath gotten such power over the Soul, that it hath wholly subdued her unto it. What soever affections are in us, there is always some joy, or some grief, joined with them. Q. How many are the motions of the heart? 1. A. Two: The first serves for the refreshing, maintenance, and preservation of the same. 2. The second is in the embracing, or refusing, of such affections as are wholesome, or hurtful, both for the body and Soul. joy doth open and enlarge the heart. Grief causeth it to retire, and close upit self. The face is as a glass, or Image, wherein joy and gladness is represented. Of Joy, and Sorrow. Q. What is joy? A. It is a motion of the Soul, proceeding from the judgement of some good, which is already present, or certainly near at hand. Q. Why do the effects of joy appear more in the face, then in any other part? A. The reason is, because joy disperseth much natural heat with the blood, beside great abundance of spirit throughout the whole body, the greatest portion whereof is carried to the face. Q. What is Sorrow? A. It is an affection of the Soul, where by the heart is restrained and pressed, either with some evil present, or that is to come. As there is Pleasure and Rest in joy, so there is in Sorrow, Dolour, and Torment. Melancholy men are sad although no harm have befallen, yet can they not yield areason for their heaviness. Melancholy maketh the Spirit and Mind darkish, whereby it becomes full of stupidity, and blockishness, and the heart looseth all his cheerfulness: It cooleth the brain, and maketh a man heavy and drowsy. Q. What be the effects of Sorrow? 1. A. It maketh a man weary of all things, to refuse all joy and consolation, to hate himself, and to despair. 2. It depriverh the face of colour. 3. It impaireth all health. 4. It maketh the body lean. Q. What be the companions of Sorrow? A. They are Sighs Plaints Groans Tears. Yet by groaning, sighing, and weeping, the heart doth in some sort open itself, as if it would come forth to breath, least being wholly shut up with Sorrow, it should be stifled. Q. What is the use of Tears? 1. A. They are given to testify, and manifest our grief to others, thereby to procure us pity and compassion from them. 2. They serve us further to declare what compassion we have of other men's sorrows. When we can no otherwise comfort a friend, yet to be sorry for his heautnes is some consolation, which cannot be shown unless we have Love in our hearts. Of Hope and Fear. Q. What is Hope? A. It is an assurance of some good to come, and a preparation to receive the same: Hope is a desire, joined with confidence, that the good which we wish for will come to pass: Or thus; It is a certain expectation of future blessedness, 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 possess it. Q. What is assurance? A. It is a certain persuasion, and trust, whereby we are confirmed in danger against evils that threaten us. As Sorrow is a grief for some present evil, which a Man feeleth, shutting up the heart as unwilling to receive it: So Fear is a Sorrow, which the heart conceiveth of some looked-for evil, closing up the heart as willing to avoid it. So that this is the difference between Sorrow, and Fear. Sorrow, is in respect of evil present. Fear, in respect of evil to come. Q. Why do many die for Fear? A. Because the abundance of blood, that retires to the heart in time of fear e to comfort it, confounds it, yea and chokes, and stifles it. Paleness in the face is a sign of courage, and redness of Cowardliness. As it is impudence in a child not to blush: so it is cowardice in a man of war to look red in time of danger: by reason that the more blood is in the face, the less is about the heart to comfort, and strengthen it: so that it waxeth faint, and weak. Q. What is boldness? A. It is a confidence, which pricketh forward the courage either to repel evils, or to follow after good things, which are excellent, & hard to obtain. When the heart hath once fruition of that goodwhich it desireth, it is still, and quiet, and rests itself in the same. Q. Why are sundry affections placed by God in the Nature of Man? A. In regard of sundry good things, which are meet for his will to long after, and desire: As for example; joy and Hope are given to seek after God his Sovereign good, in whom alone he may find all delight, rest, and pleasure; Sorrow and Fear are as Testimonies of the judgement of God, and executioners of his vengeance. Fear, to keep us in awe of evils to come, and Sorrow, to afflict us for evils passed. Q. What is delight and pleasure? A. It is the rest of the Spirit, with the perfect knowledge of that is sought. There is no delight or pleasure in any thing except there be some agreement between the part and power that receiveth pleasure, and that which bringeth the same unto it. The pleasure must not be too great, or too small, but equally proportioned to the parts that receive it. Therefore as God is incomprehensible and infinite, so is he received with delight of that part of the Soul, which cometh nearest unto his Nature, which is most incomprehensible, most ample, and most infinite in respect of their parts; and that is the spirit, and understanding. The Soul receiveth God in such sort as he may be comprehended of her, and she in a sort made capable of him. The rude and ignorant sort are more moved with corporal and earthly things, then with things spiritual and heavenly, because by nature they are more led by the outward, then by the inward Senses. Q. What 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 abject and vile. 2. Delight, taken by the Sense of Tasting, is less contemptible, yet brutish enough. 3. By Smelling, somewhat more noble, but more sharp in some kinds of beasts then man.. 4. By hearing, of more beauty and excellency than the rest, because more airy. 5. By Sight, most excellent, because the eyes are of the nature of fire, which cometh nearest to the celestial nature. The like order may be observed in the internal Senses. The base and more vile the pleasures are, the sooner do they loathe a man. The more earthy and brutish the pleasure is, the greater labour is to be had about it. Q. Why is a little grief stronger in us, than a great deal 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 firm, than those of the corporal Senses. As for Example. We are sooner cloyed with the pleasures of meats, smells, Music, & 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 Soul need no intermission of Time, for the Soul is never wearied with contemplation. The Spirit is in continual motion, unless 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 Soul. Those things which we receive of natural things, are of more force, and purer, and continue longer than artificial pleasures. For let a man show us the goodliest works that may be, of silver, gold, pictures, garments or houses, and after we have beheld them four or five times, we begin to be full of them and to be weary: but who is ever weary in beholding (I will not say the Heavens, Sun, Moon, and Stars) but Earth, Sea, Rivers, Mountains, Valleys, Gardens, Trees, Herbs and Flowers? The cause thereof is the agreement of nature, for we being natural, natural things are more agreeable unto us, then artificial. Of love. Q. What is Love? A. It is an affection of the Heart, which lusteth after that which is good indeed, or which seemeth unto it to be so, desiring to draw that good to itself, that it may enjoy it. Q. How is Love engendered? A. When judgement 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 united. Q. What be the branches of this Love? 1. A. Desire which by reason of the corruption of our Nature are commonly taken more in the evil then in the good part. 2. Cupidity or Coveting Q. What is true Love? A. It is, to love a thing because it is good in itself, for itself, and not in respect of any profit that may come unto us thereby. With this Love we ought to love God, our neighbours, and friends. An Image of this Love is the Love of parents towards their children. When Love is reciprocal and mutual, so that he which is loved doth also love, then is friendship bred of love. Similitude and likeness is the cause of love. We are the Similitude and Image of God. Therefore God loveth us. Beauty also procureth Love, which is as a flower of goodness: for as there is an agreement between the body and the soul, so bodily beauty is (as it were) an Image of the beauty of the soul. 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 four things, that is Figure Number Greatness 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 Wisdom, Prudence, and Virtue, which are the Goods of the Soul. To these three kinds of Goods are annexed three kinds of Love; the two first may be well called, the perturbations of the Soul: the last to good and honest things, is the Love, that truly maketh a man famous. As all beauty is as a beam of that beauty which is in God, so all love is likewise a beam of that love which is in him. Of Tribulation. Q. Why doth God send Tribulation is his? 1. A. First that our glory might be the greater in the world to come, whereby it is said: Happy are they, which suffer persecution, for theirs is the kingdom of heaven. 2. Secondly, to draw us from the love of the world: For as a Nurse, to wean her child from the liking of her milk, doth anoint her Teat with Aloes, or some bitter thing: Even so our merciful Father, to retire us from the love of worldly delights (by which infinite men perish daily) sendeth Tribulation. 3. Thirdly, as a Medicine, to cure the diseases, and imperfections of the Soul, as Pride, vainglory, sloth, Choler, and such like: Example, in Nabuchadonozor, Saul, Antiochus, and Manasses. All which came to see their own faults by Tribulation. 4. Fourthly, as a preservative against sin, to make us wary and watchful how we offend. 5. Fiftly, to prevent punishment to come, as by the Prophet Nabum doth appear. I have afflicted thee once, and I will not afflict thee again, There shall not come from me a double Tribulation. 6. Sixthly, to prove whether we be faithful and constant, or no. 7. seventhly, to make us run unto God for help and refuge, as Esay saith. They sought thee out, oh Lord, in their affliction. 8. Eighthly, to manifest God's power and love, in delivering us. As he brought the three children into the burning Furnace, Daniel into the Lion's den, Susanna to the point of death, job into extreme poverty, joseph into prison, Toby unto blindness; there by to show his power and love in their deliverance. 9 Ninthly, to the end our joy may be the geater after our deliverance. 10. Tenthly, to create in our hearts a thanks giving for our deliverance: Such as was the Song of the children of Israel, after they had past the red Sea, and of Anna, Deborah, and jadith, moved thereunto by the remembrance of their affliction. 11. eleventhly, by suffering persecution we become at length so hardy, bold, and constant, as nothing can dismay us. 12. Twelfthly, by Tribulation we are exercised in such virtues, as belong to a Christian Man, as Patience, Faith, Hope and Charity. 13. Last of all, by afflictions we are made like unto Christ. Q. What inconveniences do we run into, for lack of affliction? A. The vanities of this world cast the soul into such a delight-some Frenzy, and lull it so dangerously asleep, that many in a frantic fit of licentiousness run headlong to perdition: Therefore God holdeth over his children the rod of Tribulation, both to temper, and stay, the raging mood of the frantic, and to rouse the dead sleepers out of their lethargy; And as it can of no reasonable man be construed, but in good part, to bind and keep in awe, yea to whip and beat the mad man when he falleth into his rage: Likewise to pinch, nip, and wring, yea, and with red hot irons to burn, the sick of a lethargy when he entereth into his dead sleep: So for God to correct our former, and to prevent our future infirmities, by the scourges, or hot irons of afflictions, cannot but be thought the part of a merciful and provident Father. Q. What comfort is received by Persecution? A. Many be in a few things vexed, but they shall be well considered for it in many. Many are tried like gold in the furnace, but at their time regard shall be had unto them. If God begin with afflixité I have afflicted thee, he will (doubtless) end with non affligamte ultra, I will afflict thee no more. He sent jonas to Ninive to threaten them an overthrow, but his intent was to bring them to repentance, that he might continue his favour 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 adjourn his life. He suffered Daniel to be thrown into the Den of Lions, but it was to advance him to great credit. He that had seen joseph (undeservedly) in prison, judith in her enemy's Camp, Mardocheus in sackecloath with his gibbet before his eyes, and innocent Susanna going to be stoned, would have lamented their case, and feared their further misfortune: but had he known that Joseph's prison should end in a Princedom, judiths' hazard with a most happy victory, Mardocheus peril with Royal preferrment, and Susanna's stoning, with glory & triumph; he would rather have thought them beholding to God for the ensuing felicity, then great lie have pitied them for their present distress. The Figtree hath bitter & rugged leaves, beareth no flowers, yet bringeth forth most dainty and sweet fruit. The Devil, because indeed he hath no fruit, is fain to feed his followers with leaves that soon wither, and flowers that soon fade, and all that he giveth is blown away with a blast. But God, because he loveth us sincerely and not in show only, but in verity giveth us the fruit without flower or leaf, (that is) his gifts, and graces without external and vain solaces: yea and sometimes he besetteth his fruits, not only with rugged, and bitter leaves, but also with sharp and pricking thorns, that the hardness to attain them might make them the more prized, and the remembrance of former adversity, make the comforts following more delightsome. Q. Will not God leave us when we are in affliction? A. No: For although he afford his final reward only to those that have passed through many tribulations, yet when they are in trouble, or anguish, he doth not abandon or leave them desolate, but watereth their miseries with sundry comforts. There shall flow a fountain out of the house of our Lord (saith joel) and water the torrent of thorns. And David to the same effect: According to the number of the Sorrows of my heart, have thy solaces rejoiced my mind. Stephen when he was stoned, saw heaven open, and Christ standing at the right hand of his Father. When Elizeus was beset with the Assyrians, he saw a hill of fiery chariots standing in his defence. And when Elias was like to die for hunger, he was fed and comforted by an Angel. And it always falleth out true, That as the passions of Christ abound in us, so also by Christ aboundeth our consolation. As the Musician neither straineth the string of his Instrument too high, for fear of breaking, nor letteth it too low for fear of distuning: so God will keep a mean, neither suffering us to be carelessly secure, nor driving us, for want of comfort, to despair. Of Virtue, and Vice. Q. What is Virtue? A. It is a proportion and uprightness of life, in points agreeable to Reason: and it is twofold, first, Contemplative and Moral. Q. Wherein doth Virtue consist? A. In a Mediocrity, as Vice doth in Excess or Defect. Q. What is the effect of Virtue? A. Being a stable and sure possession, it maketh the possessor happy: because whatsoever happens unto him Virtue turns it into good, and her reward is eternal life. Q. What hath power over Virtue? A. Nothing: Neither Fortune, Slander, Sickness, Old age, Adversity, nor Tyranny. Q. Who is only happy? A. The virtuous man: although he be plunged in all the miseries this world can afford. Q. Who is only unhappy? A. The vicious man: although he have the wealth of Croesus, the Empire of Cyrus, and the glory of Alexander. Q. What is Vice? A. It is an inequality and jarring of manners, proceeding from man's natural inclination to pleasures and naughty desires, or, it is an infection of the soul, whereby it revolteth from good Nature and the law of man. Q. When begin we to hate Vice? A. When we understand what harm and shame cometh by it. Q. What are the effects of Vice? A. It is the proper essence of unhappiness: the perfect workmaster of wretchedness. It causeth Voluptuousness, Rancour, Revenge, Enmity, Murder, Fear, Fruitless repentance, Ambition, Covetousness, Lust, etc. As virtue is the health and vigour of the soul, so vice is the sickness and imbecility thereof; and is like the Dropsy, making a man desire that most which breedeth his greatest bane: So as, not he that lies in irons, but he which is compassed about with vice, may be said to be a captive. Of Reprehension, and Admonition. Q. What is Reprehension? A. Areproving of a friend for some vice. Q. What Admonition? A. A counseling of him for his profit, and credit. Q. How must we admonish a friend? A. We must admonish, and speak to him mildly, lovingly, and secretly, guiltless ourselves of what we blame another: freely, and without fear, upon truth, and at a fit time. We must not stiare up fire with a sword, for honey laid on an Vleer will smart. Q. What must the ground of our Speech and admonition be? A. Reason. Q. What the scope, or end? A. The love of our friend, or our Neighbour Short and pithy speech commends best: Prolix, and impertinent is odious. Philip of Macedon, when he wrote to them of Lyconia, that if he entered their Country, he would overthrow them topsy-turvy, had only this answer back again, If. Photion compared unprofitable talk to Cypress Trees, which are great, and tall, but bear no fruit. Aristotle's answer to a great Pleader of causes, who at the rehearsing of every sentence would say; Is not this a strange thing? Not that (replied he) but this; That any man having two legs can abide thy babbling. Q. When are we appointed to speak? A. First, when we want anything. 2. Secondly, when our speech may profit any body. 3. Thirdly, when we would mollify and ease the troubles of our own affairs, or our friends, with some honest discourse, or pleasant conference. Q. What be the properties of our speech or admonition? A. To be free, brief, pleasant, profitable, void of perturbations, and without falsehood. He that speaks much, cannot but offend much. The less we speak, the less occasion of Repentance. We must then, first learn to be silent, afterwards to speak. Q. What is friendship? A. A communion of a perpetual will, framed by the perfect habit of a long-continued love: or, it is the making of two Souls, one, in will and affection. Q. What is the end of it? A. The fellowship of life, having relation to Charity. Q. Cannot friendship be amongst wicked men? A. No: Because they are at discord among themselves, therefore they cannot have agreement with others. Q. May a man have many friends? A. No, because it is impossible for him to fashion himself to divers natures. Q. What friend must we choose? A. One that is honest, faithful, prudent, and zealous: we must make all men our well-willers, but only good men our friends. Q. What is the property of a friend? A. To be sparing in speech, and prodigal in deeds. Q. How must we try a friend? A. In an honest, and not in a wicked matter: in that which is just, and reasonable: for friendship diminisheth grief in adversity, and addeth grace & pleasure to prosperity. Q. How many ways do we owe duty to our friend? A. Four ways. With our Persons With our Purses With Comfort With Counsel. And three things are fit for the ground and assurance of friendship, (that is.) 1. Virtue, as that which is honest. 2. Conversation, as that which is pleasant, and agreeable. 3. Profit, as that which is helpful. Of Novelty and Curiosity. Q. What is Novelsy? A. An error of judgement, to esteem those things that are strange, and rare, better than those that are familiar and common, although they be worse. Q. How many sorts are there of Curiosity? A. Two: Curiosity in knowledge, and Curiosity in manners. Q. What is Curiosity in knowledge? A. To desire to know that which we ought not, which concerneth ourselves. Q. Curiosity in manners, what? A. To do, or to desire to do that which we ought not, which concerneth others. Five things brought out of Asia by the romans. To make glorious sepulchres. To wearerings of gold. To use spice in meats. To carryeperfumes, & sweet smells To allay wine with snow. Of nature and education. Q. What is nature? A. It is that spirit or divine reason, which is the efficient cause of natural works, and the preserving cause of those things that have being. Or thus: Nature is the order and continuance of the works of God, obeying the Deity, and his word, and commandments, and borrowing her force and strength from thence, as from her fountain and original. Q. What is the nature of man? A. The instinct and inclination of every one's Spirit. Q. What is Education? A. A reformation of nature by discipline. Q. How become we perfect? A. Three ways, by Nature Precepts Use and exercise Q. What was the law 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 he had been partaker in the fault, for want of good education and instruction of his son. Youth must be taught as it were in sport, and not by compulsion, because no Science, forced upon a man, will continue steadfast with him. It as is necessary to consider what teachers children have, as what Parents. Of Temperance, Intemperance, and Stupidity. Q What is Temperance? A. A virtue, that containeth the desires and inclinations of the soul within the compass of Mediocrity, and moderateth all actions whatsoever. Or thus: It is a steadfast & moderate rule of Reason over concupiscence, and over other vehement motions of the soul: as unbridled desire, and immoderate joy. A temperate man, that is not courageous, easily is a coward, and fainthearted: and a noble heart, not temperate, becometh rash and presumptuous. Q. How many parts are there of Temperance? A: Four: viz. Continency, Clemency, Modesty, and Order. Q. What is Continency? A. That, whereby Concupiscence and Desire are governed by Counsel and Reason. Q. What is Clemency? A. That, whereby the minds of men, rashly carried away with the hatred of any one, and with desire to do him hurt, are kept back by gentleness. Q. What is Modesty? A. That, whereby honest shame and bashfulness purchaseth good and deserved Renown. Q. What is Order? A. A disposition of all things in their convenient place. Q. What be the effects of Temperance? 1. A. It is the pillar of Fortitude? 2. The Helmet against luxuriousness. 3. The Guide of the eyes. 4. It preserveth goodwill. 5. It represseth ill thoughts. 6. It tameth desires. 7. It hindereth dishonest actions. 8. It mollifies men's hearts, And giveth reason for a rule. Q. What is Intemperance? A. It is a desire to enjoy unlawful pleasures: or it is an overflowing of Voluptuousness against Reason, and the health of the soul, 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, provoketh, and troubleth the tranquillity of the soul. It hath for her companions, Disorder, Impudence, Vnseemelines, Luxuriousness, Sloth, Negligence, and dissoluteness. Q. What is the difference between Intemperance, and Incontinence? A. The Incontinent man sins, overcome with perturbations, not knowing that to be evil which he committeth. The other sins upon Election, and settled purpose. The incontinent man reputes him presently of his sin. The other, having got a habit of vice through custom, never repenteth. Q. What is Stupidity? A. To have no feeling of pleasure, nor to be moved with any desires: a thing hardly or never seen amongst men. It doth not belong to Temperance to be deprived of pleasures, or desires, but to master them. Of Sohriety, and Frugality. Q. What is Sobriety? A. It is a moderation in diet. Q. What Frugality? A. Thrift, or good husbandry, moderating expenses. Q. Is not less content in superfluity then in Sobriety? A. Yes: Superfluity hath no feeling of hunger, thirst, or any pleasures of the body, for that it preventeth them through Intemperance; but Sobriety, forbearing the fruition of pleasures a long time, hath a far more perfect taste of them. Satiety makes pleasant things become unpleasant. Q. What moderation is to be used 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 madness. Of Superfluity. Q. What is Superfluity? A. To desire any thing more than necessary, for the life of man.. Q. What is the end of it? A. Pleasure, or the fruition of worldly honour. Vitellius the Emperor had served in at one supper two thousand several kinds of Fishes, and seven thousand feathered Fowls: Philoxenus wished he had a neck like a Crane: Agesilaus King of Lacedaemon wore but one kind of garment, winter, and Summer. Of Ambition. Q. What is Ambition? A. An unreasonable desire to enjoy honours, estates and great places: There were in Rome within an hundredth years 73. Emperors, whereof but 3. died in their beds. And it is of two sorts, Ambition in Princes; mbit ion in private men. Her fruits are Avarice Envy Sedition self-praise Disdain Cruelty Lack of faith. Hugo Victorinus (an ancient latin Christian Divine) Lib. 2. de Anima hath written, that Pride hath her Coach drawn with four horses, the foremost of which is Ambition. It may well be defined to be a most vehement, strong, disordered, and unreasonable desire of glory, an unsatiable, and an unbridled greediness to rule. Q. Who is Ambitious? A. A Modest man (as Aristotle saith) desireth honour as he ought, and as becometh him; but he that desireth otherwise than he ought, and by unlawful means, is ambitious, and carried away with a perturbation of Intemperance. Q. What falls and overthrows have been brought by Ambition? A. Consider and look into either ancient, or later Chronicles and histories, and see where there ever was any great plagues, any subversion, and overthrows, of either flourishing Monarchies, commonwealths, or Cities, but they were wrought by ambitious men, refusing dutiful submission to higher power, and desirous to command, and to be preferred before others. Who but ambitious men are wont to kindle, and stir up the fire of domestical divisions, civil wars, and dissensions, making no reckoning of their damnable enterprises, so they might but make a way to effect their own devised platforms? what but ambition procured the ruin of Graecia, flourishing in Arms and Sciences? what but ambition wrought the decay and confusion of the commonwealths of the Lacedæmonians and Athenians; the one being masters of the Sea, and the other of the land? what but ambition stirred up Caesar and Pompey, Marius, and Silla, Octavius, Antonius, and Lepidus, by force of Arms to put their country to sword and fire, and so unnaturally to impair the large and great scope of the Roman Empire? what but ambition hath drawn some men to such desperate minds, so far to abandon both God, and all goodness, as to give themselves over to Necromancy, and to contract, and enter into covenants with the devil, that they might come to foveraigne power and authority? what but ambition caused Henry the fifth, the Emperor, by force to deprive his father from the Empire, and to keep him in prison till he died? what but ambition moved Maufroy, the Prince of Tarentum, to strangle his own father Frederick the Emperor, and to poison Conradus his own brother? what but ambition forced Antonius, Son to the Emperor Severus to stab his brother Geta with a dagger? what caused Solyman king of the Turks to strangle his own Son Sultan Mustapha? what moveth many to put innocents to death, that stand in States expectant of kingdoms, that themselves may take surer footing (as they think) to grow up, and continue in royal places? what (I say) is and hath been the cause of these, and many other such satanical, and impious actions, but ambition; This vile Monster, & pestiferous humour of Ambition? Of Uoluptuousnes, and Lechery. Q. What is Voluptuousness? A. That delight which tickleth our Senses, quickly slideth away, and for the most part leaveth behind it occasions of Repentance. Q. What be the fruits of it? 1. A. It bringeth griefs. 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 shorteneth the life, decayeth understanding, darkeneth the memory, taketh away the heart, spoileth beauty, defileth the body, causeth an ill colour, weakeneth the joints, engendereth Sciaticas, gouts, colicke-passions, grief of stomach, gidines of the head, dimness of sight, the leprosy, and the pox. Q. What is Adultery? A. When the sacred knot of marriage is violated. Q. What be the effects of Adultery? 1. A. It breedeth violence, wrong, murder, poisoning, etc. 2. It breaketh the peace of a house. 3. It causeth the loss of ones soul. Q. What examples of punishment for whoredom, and Adultery? 1. A. Among the Locrians, to have their eyes pulled out. 2. Amongst the Romans, death ipso facto: A father might kill his daughter, or a son his mother. 3. Amongst the Egyptians, to cut off the woman's nose, and the man's privy parts. Of Honour, Dishonour, and Pride. Q. What be the signs of an honourable mind? A. Not to aspire to Honour, Riches, or Dignity, but to Virtue. Q. How must we ascend to true Honour? A. The Romans built two Temples, the one to Honour, the other to Virtue: but in such sort, as no man could enter into the Temple of Honour before he had passed through the Temple of Virtue. Whereby it appears that Virtue is the way to Honour. Q. Wherein do worldlings place Honour? 1. A. In doing some thing to be liked of great men. 2. In making good penny-worthes of their courtesies. 3. In racking the conscience to execute their commandments. 4. In growing great in the opinion of the multitude. * But it is better for a man to abide unknown in his simplicity, then with the hurt and detriment of his soul, to intrude himself among the mighty. prudent man rather feareth the judgement and opinion of a few wise men, then of an ignorant multitude. Q. How hath Pride been plagued? A. Herod, for his Pride was eaten to death with louse. Dioclesian died mad. Q. How many kinds be there of Shame and Dishonour? A. Two: The one good, The other bad. Q. What is good shame? A. To be ashamed of evil. Q. What 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 Counsel. 2. The guardian of duty. 3. The mistress of Innocency. 4. The sister to Continency. and 5. The companion to Chastity. 6. It procureth love. 7. It lesseneth a fault. 8. It mollifieth the heart of a judge. Q. What are the rules of good shame? 1. A. If at a feast thou be invited to drink more than reason or thirst requireth, be not ashamed to refuse it. 2. If a babbler, or ignorant fellow, seek to stay thee by discoursing of vain 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 reprove him. 4. If any man make a request unto thee for that which thou canst not perform, be not ashamed to deny him. 5. If any man ask thee a question, wherein thou art ignorant, shame not to confess thy ignorance, that thou mayst be instructed. 6. If any man withhold thy due, shame not to challenged it. Q. What be the effects of Dishonour or bad shame? A. Cowardliness, Impudence, Liberty to sin, base flattery, Oppression, Neglect of ones benefit, Neglect of safety, Betraying of one's life, Hate of the world, and prostitution of the Senses. Of Fortitude, Fear Cowardliness, and Rashness. Q. What is Fortitude? A. It is the cause, that neither for fear nor danger we turn aside from the way of justice, and Virtue: or thus; It is the excellency, greatness, and dignity of the heart, which after advised counsel maketh a man under-take virtuous matters, without apprehension of peril, and constantly to endure all manner of travails, and distresses, to the end which it almeth at. Q. What be the properties of a valiant Man? 1. A. To be free from all fear of death. 2. To be constant in adversity. 3. To be void of dread in dangers. 4. Rather to die honestly, then save his life dishonourably. Q. How many parts are there of Fortitude? A. Four, viz. Magnificence Confidence Patience Perseverance. Q. Wherein consisteth Magnificence. A. In doing great and excellent things. Q. Wherein Confidence? A. In conceiving good hope of the event of things. Q. Wherein Patience? A. In voluntary and continual suffering for the love of virtue and honesty. Q. Wherein Perseverance? A. In a firm and steadfast abiding in his purposes, and resolutions, undertaken with good consideration, following reason. Q. What be the extremes of Fortitude? A. Cowardliness, and Rashness; for Fortitude is a virtue that fighteth for equity, and justice: Therefore neither they that suffer for unjust matters, nor they that fight for their private commodities, are to be accounted valiant. Q. How many marks are there to know a coward? 1. A. To fight for fear of Reprehension. 2. By Constraint. 3. Provoked by other men's speeches. 4. Of choler, or 5. Through ignorance of danger. Q. What is the difference between Hardiness, and Fortitude? 1. A. The one cometh by Art, Anger, or Policy. 2 The other is bred in the soul by nature, and good education. Q. What is the end of Fortitude? A. To refer our life and death to the only exercise of duty and honesty. A Temperate man, not endued with Fortitude, may easily fall into Cowardice, and baseness of mind; and a valiant man, without the direction of Wisdom, and Temperance, is soon carried away with temerity and boldness. Q. How many kinds are there of Fear? A. Two: the one good, the other bad. Q. What is good fear? A. To stand more in awe of blame, reproach and dishonour, then of death, or any grief. Q. How many sorts are there of bad fear? 1. A. Two: The one is called Cowardliness, making the Soul idle, dead, and void of every good effect, which testifieth a vile, contemptible, and abject nature. 2. The other is that, which worketh in the wicked a horror of pain and punishment, whereby they are bridled, and restrained from their villainies; and this argues a wicked, and corrupt disposition. Q. What be the effects of bad fear? A. Madness, and Despair. Q. What the ground of bad fear? A. A false opinion of evil. Q. What be the fruits of Cowardliness? A. Cruelty, Treason, Breach of promise, Impatience, Idleness, Sloth, Covetousness, Envy, Backbiting, injustice. etc. Q. What is Rashness? A. For a vain and frivolous matter to cast one's self into undoubted danger, and to undertake all things unadvisedly. A Philosopher compared an Army to man's body; the Scouts to hands, the horsemen to the foete, the battailc of footmen to the stomach and breast, and the Captain to the head. Of Magnanimity, Generosity, and Hope. Q. What is the difference between Magnanimity and Fortitude? A. Fortitude is a mediocrity in fearing and enterprising. Magnanimity consisteth in the bringing to pass of great and excellent matters. Q. What is Magnanimity? A. Generosity, or Nobleness of heart: and it consisteth in three things. 1. First, in desperate matters, when a man is passed all hope of life, to find aconuenient remedy, or wise consolation, not suffering himself to be vexed therewithal. 2. Secondly, in duty towards an anemy, not suffering or allowing any treason, under what pretence or advantage soever. 3. Thirdly, it contemneth (as things unworthy the care of his soul) the goods of the body and of Fortune, which others admire, and labour to obtain. Q. What be the effects of Magnanimity? 1. A. Not to fear Death, but with constancy and cheerfulness of Spirit to meditate the joys of heaven. 2. To be so far from doing evil, that we study to do good, even unto our enemies. 3. To contemn terrestrial, and to contemplate celestial things. Q. Who hopeth well? A. He that groundeth his expectation upon the grace of God. Q. Who hopeth in vain? A. He that maketh not God his Anchor. Q. How many kinds are there of hope? 1. A. Two: The one certain and infallible, grounded upon the promises of God. 2. The other doubtful, respecting earthly matters. Q. What be the fruits of Hope. 1. A. It stealeth away our labours. 2. It causeth fear of peril to cease. 3. It gives comfort in adversity. 4. Being in ill case it promiseth us better. 5. It abideth with them that have no other goods. 6. It preserveth man's life. Of Patience, and Wrath. Q. What is Patience? A. A habit, that consisteth in sustaining stoutly all labours and griefs for the love of honesty. Or thus, it is a moderation and tolerance of our evils, which, albeit we sigh under the heavy burden of them, cloth us in the mean time with a spiritual joy: Or otherwise; it is avoluntary and long suffering of labours, calamities, travels, and difficult matters, for the love of honesty and virtue. * For it skilleth not what we endure, but how we endure. Q. What is Impatience or Choler? A. It is a weakness of a base, vile, and contemptible nature, wherein Choler, and in the end Wrath, are easily engendered. Q. What is Anger? A. It is a short fury, or an inflammation of the blood, and an alteration of the heart. Q. Who are most given to Choler? A. Effeminate persons, Sickefolkes, Oldfolkes, Vicious, Gluttons, jealous, Vainglorious, and Ambitious men. Q. What be the remedies of Choler? A. To lay the Offence upon Necessity, Negligence, Chance, untowardness, lack of Discretion, Ignorance, Want of Experience, etc. Q. Whereof is Choler bred? A. Of a custom to be angry for small matters, which after becomes a fire of sudden wrath, a revenging bitterness, an untractable sharpness, making a man froward and furious, disliking every thing. Q. What be the effects of Choler? 1. A. Tyranny. 2. Hatred. 3. Blasphency. 4. Repentance. 5. Sudden Death. Of Meekness, and Charity. Q. What is Meekness? A. A virtue that belongeth to the courageous part of the soul, where by we are hardly moved to anger. Q. What be the effects of Meekness? 1. A. Not hastily to be carried to Wrath, nor easily stirred to anger. 2. To be of a quiet and settled mind. 3. It appeaseth the motions of the soul. 4. It brings in Beneficence, justice, and Fidelity. 5. It decketh with Courtesy, Graciousness, and Charity. Q. What is Charity? A. It is the indissoluble band of God with us, whereby we are inflamed with the love of him, and thereby also induced to love our neighbours for the love of him. Of Good, and Jll hap. Q. What is good Hap? A. When things fall out as we desire. Q. What ill Hap? A. When things fall out frowardly, and otherwise then we expect. Q. Who only is happy? A. He that hath a clear soul, and a conscience defiled with nothing: he that knoweth how to moderate fear, anger, excessive joy, and unbridled desire. Q. Who is unhappy? A: The wicked man, although he abound in riches, pleasure, delight, honour, and glory. Q. Wherein doth happiness consist? A. In the possession of some firm, steadfast, and permanent good, as the goods of the soul. The sick are in better estate than the healthful, because the sick look for health, but such as are in health must look to be sick: and so of poverty, and wealth. Nothing is evil that is necessary. Nothing is good that may be made evil. Of Poverty, and Prosperity. Q. Doth Poverty alter the disposition of a wise man? A. No: but as gold wrought into divers fashions, and transformed into sundry kinds of ornaments, remains still the same in substance: so a wise man continueth always the same, in things that are contrary and divers, without alteration, or change of his constancy and virtue. The best and driest Honey is gathered of Time, although it be a bitter herb: and a wise man out of most trouble some accidents knoweth how to reap benefit and commodity. Q. What is the difference between Prosperity and Adversity? A. The one is proud and contemptuous, followed of Envy: a man may not freely admonish it, nor will it give ear to good counsel. The other is plain and simple, followed of Compassion, and ready to receive counsel, awaketh a Christian, and stirreth him up to humble himself before the majesty of God, to call upon him, and to trust wholly to his grace and virtue. For we ought neither to lift up ourselves above measure, for any temporal felicity, nor be too much discouraged because we are visited with adversity. Socrates in all his lifetime was never seen to alter his countenance for any thing that happened to him in this life. Clouds fly over the Sun, The Sea ebbs, and flows, The earth hath his spring and fall, light ensues darkness, darkness light, nothing under heaven continues at one stay, save the resolution of a virtuous mind. Q. Is not prosperity more hurtful than adversity? A. Yes: for few are found that have not forgot themselves in Prosperity, but many have behaved themselves wisely, and taken occasion to be better by their adversity. Q. Are not the wicked to be advanced? A. No: for as a worm that is bred at the foot of a Tree, groweth with it, & in the end destroyeth it: So a wicked man, advanced to prosperity by the favour of one greater than himself, becometh afterwards unthankful and treacherous unto him. Of Riches. Q. Are Riches good? A. No: because they stir us up to superfluity, and pull us back from Temperance. Q. What be the fruits of Riches? 1. A. Pride in possessing them. 2. Excessive desire in gathering them. 3. Covetousness in keeping them. 4. Grief in losing them. Q. What evils are in Riches? A. Sloth, Arrogance, Care, Ignorance, Covetousness, flattery, Contempt of the Soul, Slaughter, Gluttony, Diseases, Sedition, lack of duty in the child to the father, lack of love in the father to the child, & suspicion between friends. For riches are the good gifts of God, but the evils, wrought by them, proceed from the corrupt nature of man: as it is not apparel that giveth heat to a man, but only stayeth in natural heat, which proceedeth from the man himself, by hindering it from dispersing in the air. So no man liveth more happily or contentedly, because he is compassed about with much wealth, if joy and rest proceed not from within his soul. Q. What riches are we to treasure up? A. The riches of Wisdom, Piety, and justice: for the condition of poor and rich are alike; they have both one beginning and one end; and whilst they live, the rich man doth but feed and clothe himself, and so doth the poor man but the difference is; the rich man feeds and clothes himself with greater delicacy than the poor man, and hath more for extraordinary expenses. As the Sun is better seen in clear water, then in a dirty puddle: So the brightness of God shineth more in minds not subjecteth to worldly goods, then in them that are troubled with the earthly affections which riches bring with them. Q. What fruits hath true Poverty? 1. A. It is the School of Virtue. 2. The mistress of Knowledge: and 3. The Bridle to Lust. Q. What Poverty is odious? A. That which proceedeth of Sloth, Idleness, Ignorance, foolish expenses, riot, and superfluity. The life of a poor man is like a navigation made by the Sea-coast, where in any storm he may easily cast anchor, come a shore and save himself: but the life of a rich man, to that which is in the main Sea, where there is no shelter, but to trust to the mercy of the wind and waves. As it is better to lie down in a little bed with health, then in a great and large bed being sick: so it is a great deal better to live in rest with a little wealth, then in travel and care with abundance. For he that is not covetous after worldly matters, in some sort resembleth God. Of Idleness, and Gaming. Q. What evils come of Idleness? 1 A. It opens a gate to all Injustice. 2 It kindles the fire of Sedition. 3 It setteth afloat all Impiety. 4 It causeth many pernicious inventions for the avoiding of poverty. 5 It corrupts the goodness of nature. 6 It looseth that, which hath been well gotten. 7 It is the plague of the soul: and 8 It impairs the health of the body. As water standing still soon putrefieth, so doth the Idle person. Q. What is the daughter of Idleness. A. Gaming, and it is grounded upon Lucre, and Covetousness. Q. What be the effects of Gaming? A. Quarrels, Cursing, Murders, Blasphemies, Cogging, Swearing, loss of Time, and overthrow of Houses and Families Of an Enemy, of Injury, and of Revenge. Q. Is not an Enemy necessary? A. Yes: for if any imperfection reign in us, who will more freely give us to understand thereof? whereby these benefits follow: we are made more fearful, and restrained from offending, more diligent to order our behaviour, to direct our doings, and correct our imperfections. Q What is the best revenge upon our Enemies? A. To surpass them in all diligence, bounty, magnanimity, good turns, and other virtuous actions. These be three good rules 1. Not to hurt him of whom thou art misused. 2. To pardon him whom thou mightest hurt. 3. And to let him go in peace that is overcome. Q. How many ways is Injury received? A. Three ways. By spoiling of our goods By hurting our good name By violence offered to our person. Seneca's counsel is, that if he that wronged thee be weaker than thyself, forgive him, if he be mightier spare thyself. As Physicians know how to draw medicines apt for the preservation of life, our of Serpents, weeds, and other venomous things: So we ought to draw from our Enemies not their lives, which ought to be in the power and justice of God, but profit and commodity by their backe-bitings, reproaches and injuries. * If it be unseemly for a man to be mocked, it is as undecent for him to mock another. Of justice. A. What is justice? Q. An equal distribution of right and Law. A. How many kinds be there of justice? Q Two, Divine human 1 Divine, whereby we are joined to God by Good will, and Devotion. 2 human, whereby we are knit one to another by Mercy and Humanity. Q. How is human justice divided? 1 A. Into Distributive, which consisteth in giving every one according to his desert. 2 Into Commutative, which keepeth fidelity in contracts and promises. Q. What belongs to justice? A. To preserve human society, to defend, sustain, and deliver the Innocent. Q. What to judgement? A. To resist the boldness of the wicked, to repress their violence, and to punish their offences. For two things preserve a Commonwealth. Reward of the good, and Punishment of the evil. Q. What do they then that sell benefices? 1 A. They sell justice. 2 Sell the Common wealth. 3 Sell the blood of subjects. 4 Sell the Laws. 5 They take away reward of Honour, of Virtue, of Knowledge, of Godliness, of Religion etc. 6 They open a gate to thieves, to Bribes, to Covetousness, to Ignorance, and to all kind of vice and Impiety. Q. What is the ground of justice? A. The honour and service which we owe unto God. He that is perfectly just, hath all the other virtues. 1 First, he hath Prudence, in that he discerneth between good and evil. 2 Secondly, he hath Temperance, in that he knows how to moderate his affections. 3 Thirdly, he hath Fortitude, in that he feareth not to help the wronged, though with hazard of his own life. Q. What is the perfect use of justice? A To make no difference of men, either in regard of their wealth, kindred, friendship, poverty, or dignity. Q. What names are attributed to justice? 1 A. In Cities and Towns, it is called Equity and Peace. 2 In particular houses, between man and wife, Unity, and Concord. 3 In respect of servants towards their masters, goodwill. 4 In respect of masters towards their servants, Humanity and Gentleness. 5 In men's bodies, Health, and perfection of the members. Of Injustice, and Severity. Q. What is Injustice? A. Not to give every man that belongeth unto him. Q. How many kinds are there of Injustice? A. Two: The one in respect of God, which is called Impiety. The other in regard of Men, which is a denial of right and Law. The defect and contrary vice to justice, is Injustice: the excess, and counterfeit follower is Severity. Q. How many ways are we unjust? A. So many ways as we deny unto our neighbours those duties which we owe unto them: as also when we seek to enrich ourselves by their hindrance. Q. What be the effects of Injustice? 1 A. It causeth a wicked man to be at variance with himself. 2 It plungeth him in the gulf of all vices. 3 It is the ground of all disorder and confusion. 4 It giveth authority to murders, robberies, and other violent dealings. 5 It oppresseth widows and orphans, whereby it hasteneth vengeance from above. Q. What follows Injustice? A. Shame, Danger, Distrust, and Terror of the just judgement of God. As there is but one only way to hit the white, and many to miss it: so fareth it with our actions, which cannot be good but after one sort, but evil many ways. Although a corrupt and naughty man, during the sway of his vicious passion, persuadeth himself, that by committing a wicked and execrable deed he shall enjoy some great and assured contentation: yet the heat, fury, and thirst of his passion being overpast, nothing remaineth but vile and perilous perturbations of Injustice: nothing that is either profitable, necessary, or delectable. The punishment of sin is equal with it, both for Age, and Time. Of Fidelity, Forswearing, and Treason, Q. What is Fidelity? A. A Constancy in word and deed. A good man ought to promise nothing upon necessity, no, not for death itself, if it be contrary to duty. Q. What inconveniences follow the breach of promise in a Prince? A. Two: The first, is that equity is there by violated. The second, that an evil example is given by the same. Q. What is Perjury? A. It is a calling of God to witness, that a thing is true, when it is false: or a protesting to do something that we mean not to do. Q. What is Treason? A. It is a falsehood of heart, covered with a fair face, and a smooth tongue. If a man be slothful, he may become diligent, if talkative he may hold his peace, If a glutton, he may temperate himself, if an adulterer, refrain, if furious, dissemble, if ambitious, stay himself, if a sinner, he may amend: but he that is once a Traitor, there is no water to make him clean. Whosoever layeth his faith to pawn, bindeth his safety, his honour, and his soul to him, to whom he giveth it. Of Ingratitude. Q. What is Ingratitude? A. To suffer the remembrance of greatest benefits to slide away suddenly. Q. What be the effects of Ingratitude? 1 A. It soweth dissension between kindreds. 2 It is full of Ignorance, Unquietness and uncertain desires. 3 It causeth us never to be contented with out own estates, but to complain and murmur in stead of giving praise. 4 Upon the least touch of affliction, for a million of graces received before it causeth us to cry out, that we never had any thing but mishap. Q. What is the means to shun Ingratitude? A. If we esteem the benefit received of another, greater than it is, and, chose, repute that less than it is which we give. That is true Virtue, which setteth itself a work in respect of itself for Virtue is always a sufficient recompense unto itself. Q. How doth a grateful mind appear? A. In two things, In thanksgiving towards God, and In good deeds towards his creatures. Reward nourisheth Virtue, Ingratitude overthrows it, and Impudence is Ingratitudes companion. Q. What is Impudence? A. A contempt of glory, wrought in man through a desire of vile and filthy Lucre. Q. What is the difference between Duty and Lucre? A. Duty causeth men liberally to employ their goods, travel, industry, and whatsoever else is in their power, that they may profit every one; and that without hope of recompense. Lucre makes men void of fear to break a sunder, and to dissolve, whatsoever was ordained and joined together by the Law of God and man, so that they may thereby purchase gain. Of Liberality. Q. What is Liberality? A. To give of that which God hath sent us to the succouring of others. For riches are well used, if they be joined with the knowledge of true honesty. Q. May a poor man be Liberal? A. I: for Liberality consisteth not in wasting much wealth, but in succouring the afflicted willingly, and helping every one according to ability. Q. What observations are there in being Liberal? A. Four, viz. Where When To what end, and as much as is requisite. Therefore the widows mite was esteemed of God for a greater gift, than were all the presents of the rich. They gave of their abundance, she of little that she had. Q. How do Princes pass the bounds of Liberality? 1 A. By bestowing estates, offices, or money upon unworthy persons. 2 By giving to Dancers Flatterers, and ministers of their pleasures, in time of war, or calamity of their people. 3 By consuming much upon Feasts, Plays, Attorneys, and Masks, for so they spend when and where they should not. The true use of riches is to employ all we have, over and above our necessities, in the service of the Commonwealth. Q. What be the effects of Liberality. A. It preserveth friends. It mollifieth enemies. Q. Is not Liberality most necessary for Princes, and great men? A. Yes; because therein consisteth the chief strength and stay of their greatness. Hermes Trismegistus, whom some for his divine precepts have thought to be the son of Mercury, made such account of this virtue of Liberality, that he doubted not to call it the divine influence, that the Gods had infused it into the minds of men; this resembling their Deities, that they grudged not to impart what fortune frankly had bestowed upon them. For the Philosopher that coveteth in his Ethics to pen down a platform for the perfecting of human life, amongst other virtues placeth this as forerunner of them all: inferring his argument for proof a contrarijs. If (saith he) Covetousness be the root of all ill, from whence proceeds, as from a fountain of mishap, the ruin of Commonwealths, the subversion of Estates, and the wrack of Economical societies: If from thence doth issue Injustice, Bribery, the stain of Conscience, Slaughters, Treasons, breach of amity, Confusion of mind, and a million of other mischievous enormities; How precious a jewel, how divine a motion, how sweet a virtue is Liberality, that preserveth all these in a true and peaceable concord? Of Covetousness, and Prodigality. Q. What is Covetousness? A. It is a vice of the Soul, whereby a man desireth to have from all parts without reason, and unjustly withholdeth that which belongeth to another. Q. How is Covetousness compared? 1. A. First, to the Dropsy: the more it hath the more it desireth. 2. Secondly, to Tantalus in hell, that between water and meat dieth for hunger. 3. Thirdly, to Mules, that carry great burdens of gold and silver on their backs, and yet eat but hay. 4 Fourthly, to hogs that are good for nothing till their death. 5. Fiftly, to conduite-pipes that convey water into a Cistern, leaving themselves empty. As in quicksilver all things swim, except gold, for this only it draweth to it: So nothing sinketh into the mind of a Covetous man, but gain: Charity, Piety, and honesty, swim on the top, they descend not into the heart. But we ought to provide such wealth, which (the ship being broken) may swim out together with their master. The fish Polipus, being otherwise a blockish creature, useth incredible skill in catching the Oyster: So some men are very wise only in gaining, in other things they are mere beasts. But such are to be excluded from every office of the Common wealth. Q. How many properties are there of Covetousness. A. Two: The first to make a man poor all his lifetime, that he may find himself rich only at his death. The Second, to resist, and refuse to be satisfied, whereas all other desires seek to content them that serve them. Q. What effects be of Covetousness? 1. A. It neither regardeth Equity, nor justice. 2. It contemns all laws, both Divine and Human. 3. It enjoys neither rest, nor liberty. 4. It regards neither friendship, nor Charity. 5. It condemns the Innocent. 6. It justifies the guilty. 7. It finds always some means to excuse Corruption, and Bribery. 8. It breeds quarrels, strife, hatred, suits, envy, thefts, pollings, sackings, wars, murders, poisoning, etc. And followed with Prodigality, it is most pernicious. Of Envy, Hatred, and Backbiting. Q. What is Enuine? A. A grief, arising from another's Prosperity. Q. What is Malignity? A. A delight taken in another man's harm. Q What Hatred? A. An Imagination which we have, that he whom we hate, behaved himself wickedly, either generally towards all, or particularly towards us. Q. What is Backbiting? A. An illing of a man behind his back. Q. What is most envied? 1. A. Power. 2. Honour. 3. Strength. 4. Riches. 5. Virtue. Q. How may we be revenged upon Envious persons, A. By studying so much the more earnestly to do well; as we see them labour to envy, and condemn our doings. The best punishment for Envy, is their own vexation of Spirit that follows them. Q. From whencc did Envy first spring? A. The root thereof is fetched out of the devils own garden: for from him came and sprung the original and beginning thereof, who so envied the welfare, and prosperous estate of man, that he sought not only to separate him from that pleasant abode in Eden, the pleasantest place on the earth, but also to alienate him from God's favour, and by that means to expel him from all happiness, and to plunge both him, and all his offspring into eternal misery. Q. What are the fruits of Envy? A. Through Envy it is, that one man grieveth at another man's well-doing and prosperity: whosoever is once attached with Envy, he straightway murmureth, and grudgeth, he fretteth, and fumeth that any man should be advanced to any dignity, office, or authority besides himself, and deviseth ways to disgrace, and remove him that is so preferred. The Envious man languisheth, and pineth, to see his neighbour promoted and prosper, according to that of Horace. Inuidus alterius rebus macrescit opimts. The man whom envy doth possess, doth pine and fall away, At others wealth, and good success, increasing every day. Q. How is Envy compared? A. Envy is such a waster, and consumer, that for the correspondency thereof with these things, ancient writers have compared, and likened it to the Worm that consumeth old soft timber. Moths, that eat, and waste woollen cloth. Rust that corrupteth, and cankereth Iron: and Vipers young ones, that eat out their dams bellies, before they be brought forth into the light. Q. What is Envy further compared unto? A. To Cantharideses: for that as they alight always upon the fairest wheat, and most blown Roses: So Envy commonly setteth itself against the honestest men, and such as have most glory and virtue. Of Marriage. Q. What is Marriage? A. It is the communion of life between the Man and the wife, extending itself to all the parts that belong to the house. Q. What is the end of Marriage? 1 A. For Comfort. 2 For Propagation. 3 For avoiding of sin; yet great care is to be had in choosing: Because wealth maketh a woman proud, beauty suspected, and hardness of favour, loathsome. Q. What are Women compared to? A. To Ships, which although they be never so well rig'd & tackled, yet some thing still will be found wanting. Q. What Inconveniences follow Marriage? 1 A. Charges in housekeeping. 2 Care for children. 3 Imperfections of servants. 4 Insolency of wives. 5 Want, that some time is in the house. Q. What merry days are in Marriage? A. Two: The wedding day, and the day of the wives death. Alphonsus' opinion of a perfect Marriage was; that the man must be deaf, and not hear his wives brawling, and the wife blind, and not see her husband's faults; Otherwise impossible they should agree. Q. What reasons in defence of Marriage? 1 A. It was instituted of God himself in Paradise, since, honoured by the first miracle that Christ did: it is the fountain 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 means of our succession, we live when we are dead. 4 By Marriage a man increaseth his friends, allies, and kinsfolks, which is a great benefit, and invincible strength, Q. What 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 seems so; or else labouring to fly from, and to eschew some evil. Q. What is the end of Society? A. The preservation of Monarchies, Kingdoms and Common wealths. Of House, and Family. Q. What is an house and Family? A. An assembly framed by nature to communicate together. Thine and mine, are the cause of all disorder in Commonwealths, and these words Plato studied to banish. Q. How many kinds are there of House and Family? 1 A. Four: The first, Matrimonial betwixt the husband and the wife. 2 The second, parental, betwixt the father, mother, and children. 3 The Third Lordly, between master and servants. 4 The fourth, Possessory, between the owner and his goods. Q. How many kinds are there of Marriage? 1 A. Four, the first, Marriage of Honour. 2 The second, Marriage of love. 3 The third, Marriage of Labour. 4 The fourth, Marriage of Grief. Q. What is Marriage of Honour? 1 A. It is threefold: The first, between God and man's nature. 2 The second, when God and man's soul are joined by grace and glory. 3 The third, when God and his Church are coupled together, and made one mystical body. These three kinds of Marriage are supernatural, and appointed of God after an unspeakable manner. Q What is the Marriage of Love? A. That which is between a good man, and a virtuous woman: or the conjunction, unity, and society of them that are good, being made by grace, peace, and concord. Q. What the Marriage of Labour? A. When men marry for Covetousness, not for virtue, chastity, or good report; or where there is disparity of age and manners. Q. What the Marriage of Grief? A. The conjunction of the wicked and reprobate, whereof still ensueth wretchedness and misery. Q. What is Marriage grounded upon? A. Three things, viz. love Conformity of manners Good discretion. The husband must divide his authority with his wife, especially in matters that concern her sex. Of a Householder. Q. Where must a Householder begin to rule his house well? A. Athimselfe, by letting his household see that he is prudent, chaste, sober, peaceable, and religious; as also by bringing▪ forth plentiful fruits of his duty towards those that are under his charge. Q. What is the duty of a Householder? 1 A. To provide for his Family. 2 To preserve that for his, which his predecessors left him. 3 To increase his patrimony by travel, care, and good husbandry. 4 To get his goods by just, and civil means. Q. How many sorts are there of getting goods? A. Two: The one natural, which consisteth in pasturing, feeding of cattle, tillage, hunting, fishing, etc. The other artificial, which consisteth in works, arts, handi-crafts, traffic, merchandise, exercised for gain. Q. What is it to possess goods? A. To have a multitude of instruments serving that action, wherein life consisteth. Q. Of what sort are these goods? A. Of two sorts, the one coming from the father to the son, which we call Patrimony. The other, gotten by labour and good husbandry? Q. What is good husbandry? A. It is an industry in getting of goods, and a discreet government in spending them to good purposes. Power and authority are easily turned into intolerable arrogancy, if the bridle of Reason restrain them not. Q. Why was money first invented? A. That exchange might be made of such things as are sleasie to be transported, and that the commodity of traffic might be continued for public profit. Of Policy. Q. What is Policy? A. It is the regiment of a City or Commonwealth: the bond of all society. There is a show of commanding and obeying in all things. Q. How many manners of government are there in Man? A. Two: The one respecteth the soul, and acknowledgeth no temporal King or master. The other, Civil justice, and reformeth outward manners, whereunto the body during this life is wholly subject. The end of commanding and obeying is public benefit, and Civil justice: Civil policies are not the works of man only, but proceed from the Providence of God: It is necessary that laws should be appointed, that men may live honestly and justly one with another. Q. What be the effects and ends of Policy? 1 A. To frame and unite us to the company of men. 2 To conform our manners to Civil justice. 3 To set us at agreement one with another. 4 To maintain and preserve common peace and tranquillity. 5 To cause us communicate together without fraud. 6 To bridle and punish the insolency of the wicked. 7 To repress blasphemies against the divine Nature. Q. What signifies Policy? 1 A: A burgessey, that is to say, the participation of the rights and privileges of a Town. 2 The manner of life used by some political person. 3 A worthy deed. 4 The order, and estate, whereby one or many towns are governed. Q. How is a Commonwealth divided? A. Into good, which respecteth the public profit of the Citizens. Into bad, which seeketh only the increase of private commodity. Q. How many kinds are there of good government? 1. A. Three: Monarchia, or princely government, as it is with us at this time, laudable and most blessed. 2. Aristocratia, or the government of the Nobility, as was the government of the first, and former Roman Consuls, that is to say, junius Brutus, Tarqvinius, Collatinus, Servius Sulpitius, Manlius, Tullius, who ruled 301. years. After them Furius Camillus Paulus Aemilius, Fabiuses, Metelli, Scipiones, Catones, Cicero etc. all mighty in war and peace. 3. Politia, or the Policy of the civil Magistrate, who expelled the Decem-viri, because one of them (that is to say) Appius Claudius ravished Virginia, the daughter of a Noble Citizen of Rome. Q. How many kinds are there of bad government. 1. A. Three likewise: Tyrannis, that is to say, of Tyrants, as of Tarqvinius, Silla, Caesar etc. Or where the king obtruding his commandments for all reason, undeservedly afflicteth the commonwealth. 2. Oligarchia, or the usurping of a few, such as were some Senators, made by the common people at Rome, inclining unto the wandering affections of the multitude, that they might merit the people's favour: The discommoditics of this government Rome felt in that dangerous office called Triumviratus, (that is) the office of three men in like authority, and appeared most perniciously 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 moved, and provoked with anger, most villainously murdered Cicero, and many States, because the Senate created Octautus Caesar Consul, and passing by, ambitiously put back Antonius, desiring the government. This popular State is unstaid, and very quickly goeth to ruin, and easily degenerateth into another Tyranny: Not the Romans only, but the Thebans, Spartans', and Athenians (flourishing with great Sovereignties) have known all these kinds of government. Q. How are these kinds of governments disposed? A. It is to be noted that a commonwealth, and the good, and most perfect kinds of government, are very seldom found absolutely simple, but fitly composed amongst themselves: For a certain mixture is voluntarily admitted amongst them, yet so mixed and tempered, that in a triple form (as in a sweet harmony) one counsel signifieth as it were one mind; Yet the Commonwealth keepeth her name of the worthier part, ruling the rest. It is also to be noted, that a Commonwealth very seldom is long found firm, and strong, if God protect it not: for it is compared to the frail nature and inconstant mind of men (the said Politic body being compact of them) which are often tossed hither and thither with variable occurrences. An excellent sharpness of the wit, and an admirable quickness, and Wisdom, are requisite in inventing the best Policies. Q. What is most profitable to a Commonwealth? A. There is no treasure more commodious to a Prince or Commonwealth, than councillors excelling in virtue, wisdom, fidelity and valour. The grave Council of Kings maketh every thing known, which he would have searched out. Q. How many sorts of Men are necessary in a Commonwealth? 1. A. Three: Magistrates, who may rule justly; and these Plato calleth golden men. 2. Captains, and Soldiers, who may valiantly and faithfully defend; and these are called Silver men. 3. Artificers, who may help by disciplines, and profitable Arts, and these are called Brazen men. A well-ordered Commonwealth consisteth of religion, and Politic Laws. Of Laws. Q. What is a Law? A. Cicero, de lege, defineth a Law, to be a certain rule proceeding from the will of God, persuading that which is just, and good, and prohibiting evil. Q. What is to be observed in making of Laws? 1 A. To establish them. 2 To disannul them again. 3 To interpret them. 4 To execute them. Q. What is to be considered in establishing of Laws? 1 A. First, what things are most convenient in every Common wealth, and do bring forth Commodity or Preservation, Loss or Destruction. Architas willeth, that in establishing Laws 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 have brought commodity or discommodity either to our, or foreign government. Q. What in disannulling Laws? A. They must be disannulled wholly, when they are repugnant to Religion and Policy, 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 observed in interpreting the Laws? A. Sanctity, and Equity, lest they make white of black, and black of white. Q. What in executing them? A. The care thereof doth properly belong to Princes, counsellors, judges and Magistrates. In whom are requisite, Understanding, to know what is just, and to be done, what is evil, and to be repressed, and who are worthy reward or punishment: And Authority. To punish the wicked To defend the Godly To make famous the worthy by titles and promotions. Heraelitus telleth us, that we ought to fight no less for our Laws, then for our City-walls; because without walls our country may be safe, without Laws it cannot. As a body without a soul, so a City without Laws, cannot use her parts, and Sinews, blood and members. The Law is as a looking-glass to the life of man: that he which is beautiful and fair may take occasion thereby to avoid all kind of deformity in manners and conversation: And he that is deformed may labour so much the more seriously, by the help of virtue, and inward graces of the mind, to recompense the outward wants and imperfections of the body. Of Philosophy. Q. What is Philosophy? A. It is a profession, study, and exercise of that wisdom, which is the knowledge of divine and human things. Q. What is the end of Philosophy? 1 A. To glorify God in the knowledge of his wonderful works; which is called Natural Philosophy. 2 To teach a man to live well, and to help his neighbour; which is called Moral Philosophy. Q. What are the benefits of Philosophy. A. God being the original and fountain thereof, it teacheth the doctrine of good life: represseth the perturbations of the soul: appeaseth unsatiable desires; delivereth from all fear; teacheth us to despise misery; purgeth the soul of Pride, Envy, and other vices; and showeth our duty to all sorts of people. Q. What is the foundation of Philosophy? A. A perpetual and fervent love of the truth: and to the obtaining thereof are necessary, a good, ready and prompt wit, the knowledge of God, and continual study: or a spirit or mind, ready, and apt to conceive, and a memory, firm to retain. Q. How do we appear Philosophers? A. By qualifying the perturbations of the soul, and by the actions of Virtue and Prudence. Q. What is Prudence? A. It is the knowledge of that which ought to be done, or ought not to be done: or thus: In as much as it is a politic virtue, it is called the rule of Reason, enlightening our minds: she considereth what she doth: she determineth without error; she willeth or doth no unseemly thing: whereupon this saying cometh. Amend what is past, rule what is present, see what is to come. For a wise man is accustomed to observe these things. Prudence, as it is a virtue of a well-instructed mind, is to know only divine things. Prudence Exemplare, is the divine understanding, whereunto all things are uncovered and open. Q. How many parts are there of Prudence? A. Three Understanding Providence, Memory. Understanding, is that by which the mind perceiveth the things that be. Providence, is a virtue (as Cicero saith) by which some future thing is seen before it be done. Memory, is that by which any one remembreth the things which have been. Q. What is the effect of Prudence? A. To discern good from bad, and that which is profitable from the contrary: It causeth a man to direct all his actions both private & public to the best end, which is, To serve God, and to profit his neighbour. Q. What is the office of Prudence? A. To direct the actions of other virtues, and to esteem & ordain every thing according to virtue: or thus, the office of Prudence is to sustain other virtues in their actions, according to all the parts of man. Moral Ethick Ordereth the manners as touching man Philosophy economic Setteth a Family in order which are. Politic. Ruleth Cities and Kingdoms. Q. How is Prudence distinguished? A. It is threefold. 1. The first of the Heart: and this is, in disposing things present in remembering 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 understand, that is to say, things present: and would foresee the last things, that is to say, things to come. 2 The second is of the Mouth, and this is in government of our speeches. Prou. 10. He is most wise, that can rule his lips. 3. The third is of work, and this consisteth in eschewing the evil, and choosing of good. We must note that there is worldly, human, and heavenly Wisdom. The first in getting temporal things The second, in commodity of the flesh The third in divine service. Q. What is the difference between Science, and Prudence? A. Science is, when men know much good, and follow it not. Prudence, when knowledge & practice go together. Q. How appeareth Prudence. A. Either inwardly by a Man's manners, and conditions, or outwardly in things belonging to the body: As in Sobriety of diet, comely behaviour, good housekeeping, and such like. Q. What is Ignorance? A. An unskilfulness of that which ought to be done, or ought not to be done. Q. What be the effects of Ignorance? 1 A. It taketh away the sight of the Mind, as blindness doth the sight of the body. 2 It maketh a Man prodigal, when he would be liberal. 3 It bringeth forth covetousness, when a man thinks to avoid superfluity. 4 If a man be mean, it maketh him fearful, superstitious, unprofitable, needy, uncivil, slothful, and unfit for any good thing. 5 If he be mighty, it maketh him arrogant, rash, cruel, talkative, covetous, inconstant, given to voluptuousness, unjust. etc. 6 It makes him despise good counsel, because of the presumption of his own opinion. 7 If he possess any benefit, he feels not the goodness of it, till it be lost. 8 It is the spring of errors, absurd behaviour, foolish opinions, and of all impieties. 9 Every virtue holds the mind between two vices, which are called extremes, as Ignorance, being the defect of Prudence: and Malice, or Subtlety, being the excess. Q. What is Malice, or Subtlety? A. It is wilfully to oppose a Man's self against that which he knoweth to be dutiful, and honest, seeking under the counterfeit name of Prudence to deceive those that will believe him. All cunning, and knowledge, severed from justice, may be accounted Malice, or subtlety. To conclude; As an empty ship is to be sensed, and furnished with convenient tackling: So is a Man's life with the effect of Prudence. FINIS.