REASONS
Monarchie
.
Sect.
I.
The
dignitie
of
right
Reason
.
AS
I
intend
not
in
this
Discourse
,
to
meddle
with
matters
of
State
,
and
gouernement
of
Countries
and
Kingdomes
,
being
farre
aboue
my
iudgement
.
Yet
am
I
bolde
to
make
some
discouerie
of
the
vnderstanding
of
right
and
vncorrupt
reason
;
and
of
her
excellent
qualitie
,
place
,
and
condition
;
and
the
dominion
and
authoritie
shee
ought
to
haue
ouer
the
affections
,
passions
,
and
actions
of
euerie
particular
man
,
which
being
truely
knowne
,
men
may
the
better
containe
themselues
in
obedience
and
duety
to
authoritie
and
commaunde
.
This
labour
I
hold
my selfe
bound
to
vndergo
,
by
the
lawes
of
God
,
of
nature
,
and
of
my
countrie
,
lest
I
should
otherwise
charge
my selfe
with
an
idle
imploying
of
my
leysure
.
Because
Reason
is
a
qualitie
,
which
euery
man
challengeth
to
inioy
,
by
a
proper
and
peculiar
fruition
in
himselfe
,
solely
by
the
course
of
his
originall
deduced
nature
from
the
beginning
of
all
antiquities
,
echone
holding
an
vnremouable
opinion
,
that
the
courses
and
directions
which
they
take
in
hand
,
proceede
of
Reason
,
and
are
warranted
thereby
.
Yet
for
that
it
is
most
apparant
,
that
corruption
is
entered
into
the
nature
of
man
,
and
their
mindes
,
and
reason
,
are
impaired
from
that
ancient
primarie
perfection
,
wherewith
the
first
created
man
was
endued
;
it
shall
be
very
necessary
,
that
all
men
,
very
aduisedly
,
and
with
deepe
consideration
,
search
,
and
examine
themselues
concerning
this
point
,
that
finding
their
errours
,
they
may
the
better
,
and
more
aduisedly
,
reforme
their
faultes
.
Right
and
true
Reason
,
as
it
ought
to
haue
a
gouernment
generall
,
so
doth
it
teach
how
to
gouerne
particulars
:
and
by
teaching
gouernment
,
it
instructs
howe
to
obey
,
which
is
one
speciall
marke
I
aime
at
.
For
if
she
,
as
the
true
Princes
and
Queene
,
beare
the
Regall
,
and
Monarcall
place
,
and
onely
she
ought
to
raigne
ouer
all
passions
,
and
affections
;
then
no
doubt
but
she
hath
,
or
should
haue
,
many
Subiects
that
ought
to
be
disciplined
,
gouerned
,
and
kept
in
order
by
her
authoritie
:
the
repugning
whereof
is
a
kinde
of
rebellion
.
If
this
be
a
true
position
,
Regnum
est
parcere
subiectis
,
&
debellare
superbos
:
This
couclusion
must
rightly
follow
,
that
all
those
,
either
affections
,
passions
,
or
fancies
,
which
stubbornly
oppose
themselues
against
their
Prince
,
or
reuolt
from
their
dutie
,
ought
to
be
corrected
as
rebellious
,
or
at
least
,
as
disturbers
of
the
peace
of
their
Queene
,
lest
their
outragious
intemprature
turn
to
their
own
subuersion
;
for
it
is
a
most
cleare
&
resolued
consequent
,
that
take
away
order
and
gouernment
,
there
presently
follows
horror
and
confusion
:
which
ruine
,
as
it
often
falleth
out
in
great
kingdomes
,
among
multitudes
of
men
,
so
yet
originally
do
these
defects
commence
in
the
particular
errors
of
som
speciall
priuate
men
,
for
from
some
small
beginning
the
greatnes
thereof
must
needes
proceede
:
therefore
,
obstare
principijs
maximè
iuuat
.
It
is
very
behoofefull
to
withstand
the
beginnings
.
Such
is
the
dignitie
and
maiestie
of
right
and
true
reason
,
that
she
hath
a
place
aboue
all
earthly
,
corruptible
,
and
mortall
things
;
aboue
the
Sunne
,
the
Moone
,
the
Starres
,
and
Firmament
of
heauen
,
aboue
the
Angels
themselues
,
euen
in
the
Sonne
of
God
,
in
the
presence
of
God
himself
,
as
by
this
ensuing
discourse
shall
be
made
manifest
.
Sect.
II.
The
Soule
is
the
substance
,
and
Reason
a
qualitie
thereof
.
BEfore
I
can
fittely
enter
into
the
definition
of
Reason
,
being
a
qualitie
in
a
substance
of
higher
valewe
,
I
must
borrow
leaue
,
for
a
fewe
words
,
concerning
that
substance
whereof
reason
is
this
qualitie
,
for
out
of
that
wil
be
found
,
a
way
,
how
to
discouer
the
trueth
of
all
that
ensueth
,
and
ought
to
be
vnderstood
.
The
Immortall
Soule
of
man
is
this
substance
,
which
among
Christians
is
not
doubted
,
and
being
learnedly
handled
by
writers
,
taught
by
diuines
,
and
conceiued
and
vnderstood
by
all
,
I
will
leaue
to
speake
therof
in
any
manner
of
perswading
others
to
giue
credence
therevnto
,
and
onelie
touch
the
same
,
so
farre
forth
as
may
discouer
the
excellencie
of
reason
.
Hermes
treating
of
the
soule
,
saith
;
Plato
saith
,
Plato
in
li.
11.
de
Legib.
epist.
2.
that
the
ancient
and
holie
Oracles
are
to
be
beleeued
,
which
affirme
mens
soules
to
bee
immortall
.
Pithagoras
held
opinion
,
that
the
Soule
is
a
bodilesse
and
immortal
substance
,
put
into
this
bodie
as
into
a
prison
for
sin
.
Architus
saith
,
that
God
breathed
reason
and
vnderstanding
into
man
.
Plato
saith
,
de
Republ.
that
God
created
man
by
himselfe
,
yea
and
his
liuer
,
and
his
braine
,
and
his
senses
,
which
is
vnderstood
to
be
the
soule
,
endued
as
well
with
sence
,
as
reason
.
But
speaking
onely
of
the
reasonable
Soule
,
Plato
in
Phoedon
li.
10.
de
Repub
.
in
matter
of
state
in
his
Alcibiades
.
he
saith
,
that
the
Soule
of
man
is
very
like
the
Godhead
,
immortall
,
reasonable
,
vniforme
,
vndissoluble
,
and
euermore
of
one
sort
,
which
are
conditions
that
can
not
agree
,
but
in
things
most
diuine
:
And
therfore
at
his
departing
out
of
the
world
,
he
willed
his
soule
to
returne
home
to
her
first
originall
.
Aristotle
saith
,
Aristot.
lib.
3.
de
Anim.
that
the
soule
of
man
commeth
from
without
,
and
not
of
the
seede
of
man
,
as
the
body
doth
,
and
that
the
soule
is
the
onely
part
in
vs
that
is
diuine
,
which
is
as
much
,
as
if
he
had
said
,
immortall
.
Cicero
hath
two
excellent
sayings
in
this
behalfe
,
quaest.
Tusc
.
The
originall
of
our
soules
and
mindes
(
saith
he
)
can
not
be
found
in
this
lowe
earth
:
for
there
is
not
any
mixture
in
them
,
or
any
compounding
that
may
seeme
to
be
made
,
or
bred
,
of
the
earth
;
neither
is
there
any
moysture
,
winde
,
or
any
fiery
matter
in
them
.
And
his
reason
in
that
place
is
,
that
no
such
thing
could
retaine
in
it
,
the
power
of
memorie
,
vnderstanding
,
or
conceipt
,
to
beare
in
mind
things
past
,
to
foresee
things
to
come
,
&
to
consider
things
present
,
which
(
saith
he
)
are
matters
altogether
diuine
;
concluding
,
that
because
it
consisted
not
of
any
elementall
matter
,
it
must
needes
be
immortall
.
In
another
place
he
saith
,
Cic.
lib.
2.
de
nat.
Deor.
that
beetweene
God
and
man
,
there
is
a
kindred
of
Reason
,
as
there
is
betweene
man
and
man
,
a
kindred
of
blood
.
That
the
fellowship
betweene
man
and
man
commeth
of
the
bodie
,
but
the
fellowship
betweene
God
and
man
commeth
of
God
himselfe
,
who
created
the
soule
in
vs
.
By
reason
whereof
(
saith
he
)
we
may
say
,
wee
haue
aliance
with
the
heauenly
sort
,
as
folkes
that
haue
discended
of
the
same
race
and
roote
.
Seneca
in
his
booke
of
Comfort
,
Out
of
the
learning
which
it
seemeth
Hierocles
had
from
Pithagoras
,
Hierocl
.
ca.
10.
he
very
consideratelie
,
and
deepelie
entering
into
the
mindes
of
the
wicked
,
saieth
,
that
the
wicked
would
not
haue
their
soules
to
be
immortall
,
to
th
intent
they
might
not
be
punished
for
their
faultes
:
But
yet
(
saith
hee
)
they
preuent
the
sentence
of
their
Iudge
,
by
condempning
themselues
vnto
death
before
hand
.
Plotinus
,
The
Soule
(
saith
hee
)
hath
had
company
with
the
Gods
,
Galen
,
The
Turkes
,
Arabians
,
Alcaron
Azo
25
,
&
42.
and
Persians
holde
firmely
,
that
the
Soule
of
man
was
breathed
vnto
him
of
God
,
and
so
consequentiy
,
incorruptible
,
and
immortall
.
Besides
,
many
other
strong
resolutions
amongst
the
Philosophers
;
the
very
Caribies
and
Caniballes
acknowledge
the
immortalitie
of
the
Soule
.
I
omit
to
mention
what
is
contained
in
the
holy
and
sacred
Booke
of
God
,
and
writers
of
diuinitie
,
because
I
would
haue
the
most
absurd
that
liue
,
repaire
to
learne
of
such
as
were
altogether
prophane
:
if
they
scorne
(
as
many
doe
)
to
peruse
the
Booke
of
God
.
What
mooued
all
these
,
and
many
millions
besides
;
nay
,
in
a
manner
,
the
whole
world
,
to
acknowledge
the
excellent
immortalitie
of
the
Soule
,
but
this
reasonable
vnderstanding
and
apprehension
of
the
Soule
,
which
being
in
it selfe
immortall
,
searcheth
out
the
knowledge
of
thinges
that
are
euerlasting
,
and
neyther
can
finish
,
nor
abide
corruption
in
their
substaunce
?
and
so
much
for
the
substance
whereof
Reason
is
the
qualitie
.
Sect.
III.
Reason
aduaunced
aboue
things
that
are
inferior
to
her
.
IN
comparing
of
things
for
their
woorthinesse
,
or
excellencie
,
it
is
alway
to
be
vnderstood
,
that
there
must
be
other
,
and
more
things
obiected
,
ouer
and
besides
that
which
is
aduaunced
and
commended
aboue
the
rest
,
wherby
the
comparison
or
aduancement
may
be
proued
and
discerned
.
In
this
matter
I
haue
vndertaken
,
to
aduance
and
set
vp
Reason
aboue
other
things
.
The
better
therefore
to
discouer
the
trueth
thereof
,
I
will
manifest
those
things
that
are
inferiour
,
and
ought
to
be
subiect
vnto
Reason
.
In
the
first
Creation
,
God
made
many
creatures
,
whereof
the
world
doth
consist
in
the
whole
,
which
being
truely
considered
,
doe
yeelde
foure
degrees
,
and
each
more
excellent
than
other
.
The
first
sorte
haue
onely
being
.
The
second
haue
being
and
life
.
The
third
haue
being
,
life
,
and
sence
.
The
fourth
haue
being
,
life
,
sence
,
and
reason
.
It
was
fitly
said
by
a
great
learned
man
,
that
the
earth
,
the
sea
,
and
the
aire
,
are
of
great
largenesse
,
they
beare
vp
and
sustaine
all
things
that
haue
life
,
all
that
haue
sence
,
and
all
things
that
haue
reason
,
and
yet
themselues
haue
no
more
but
a
bare
being
,
without
life
,
sence
,
or
reason
:
as
they
are
the
first
things
that
were
made
of
nothing
,
so
are
they
neerest
vnto
nothing
,
and
of
meaner
consideration
then
the
rest
.
The
plants
and
hearbes
are
the
next
,
which
besides
their
being
,
haue
a
kinde
of
life
,
as
it
is
to
be
seene
by
their
growing
,
sucking
,
or
drawing
their
nourishment
from
the
earth
,
and
their
refreshing
from
the
aire
.
The
Beastes
haue
being
,
life
,
and
sence
,
and
haue
their
nourishment
and
feeding
from
the
elements
,
and
from
the
plants
.
These
things
did
God
behold
when
he
had
made
them
,
and
they
were
all
good
.
Then
did
he
make
man
,
who
had
being
,
life
,
sence
,
and
reason
,
this
excellent
qualitie
which
I
wish
euery
man
deepely
to
consider
:
for
God
breathed
into
man
the
breath
of
life
,
and
made
him
a
liuing
soule
,
he
made
him
after
his
owne
Image
,
by
bestowing
this
liuing
,
reasonable
,
and
immortall
soule
.
Marke
wel
,
how
by
degrees
God
made
these
things
,
the
earth
,
the
water
,
and
the
aire
,
of
nothing
,
that
it
might
bud
and
bring
forth
the
trees
,
and
euery
greene
herbe
.
Then
the
trees
and
grasse
of
the
earth
for
the
feeding
of
the
beasts
.
Then
the
beasts
of
the
field
,
and
the
foules
,
and
euery
creeping
thing
.
And
lastly
,
he
made
man
his
materiall
bodie
of
the
dust
of
the
earth
,
but
his
reasonable
soule
,
by
diuine
inspiration
,
who
is
properly
vaid
to
enioy
the
Elements
,
line
of
the
plants
,
and
commaund
the
beasts
,
to
consider
and
discourse
of
all
things
,
and
to
be
a
little
world
in
himselfe
.
Superioritie
was
giuen
to
him
,
as
hauing
the
dominion
and
propertie
of
the
rest
of
the
creatures
whom
God
brought
to
man
,
to
receiue
their
names
,
for
they
had
notvnderstanding
to
name
one
an
other
:
but
the
reason
of
man
did
distinguish
betweene
them
,
and
gaue
them
proper
and
seuerall
additions
,
which
his
memory
,
endued
with
reason
,
did
continually
retaine
,
he
gouerned
them
,
were
they
neuer
so
strong
,
and
employed
them
to
what
seruice
it
pleased
him
.
And
to
this
day
man
hunts
the
wild
beasts
,
&
lawfully
challengeth
the
propertie
of
them
.
So
much
as
the
diuine
and
euerlasting
things
are
more
excellent
then
corruptible
,
is
the
qualitie
of
right
reason
of
the
immortall
soule
,
aboue
the
rest
of
the
creatures
subiect
to
corruption
.
An
ancient
Philosopher
,
At
the
time
of
the
creation
of
man
,
God
(
who
in
himselfe
is
all
goodnesse
and
excellencie
)
breathed
into
man
,
a
spirit
which
must
be
perfect
,
pure
,
and
good
,
because
nothing
proceedes
from
God
but
that
which
is
good
,
perfect
,
and
pure
:
this
spirit
was
his
immortall
soule
,
which
had
no
partaking
of
any
earthly
substance
,
but
absolutely
of
it selfe
immateriall
.
This
Soule
was
endued
with
perfect
,
pure
,
and
true
reason
,
knowledge
,
and
vnderstanding
,
will
and
mind
,
being
qualities
,
specially
appropriate
to
the
soule
,
as
it
was
immortall
:
So
that
by
the
nature
of
the
soule
,
and
not
of
the
bodie
,
man
was
first
possessed
of
this
Reason
.
Man
then
consisteth
of
Body
and
Soule
,
and
in
respect
thereof
,
is
desscribed
by
the
auntient
Philosophers
and
Writers
,
to
containe
in
him
,
their
liues
,
the
liuing
as
plants
,
the
sensitiue
as
beasts
,
and
the
last
,
the
reasonable
life
.
Aristotle
putting
the
difference
between
man
and
beast
,
saith
,
In
man
is
,
as
it
were
,
an
abridgement
of
God
,
and
the
worlde
:
of
God
,
in
respect
of
spirite
,
and
of
the
worlde
,
in
composition
of
the
body
.
As
if
God
in
his
diuine
purpose
,
out
of
his
aboundant
wisedome
,
woulde
set
foorth
a
Mirrour
of
his
woorkes
,
by
reducing
into
a
little
compasse
,
both
the
infinitnesse
of
his
owne
nature
,
and
the
hugenesse
of
the
whole
world
together
.
A
great
learned
man
endeuoring
to
expresse
the
same
,
Dupleisis
c.
14
the
trunes
of
christian
Religion
.
saith
:
We
see
in
mans
body
,
a
wonderfull
mixture
of
the
foure
Elements
,
the
veines
spreading
foorth
like
riuers
,
to
the
vttermost
members
,
as
many
instruments
of
sense
,
as
there
be
sensible
natures
in
the
worlde
:
a
great
number
of
sinnewes
,
flesh-strings
,
and
knitters
,
a
head
,
by
speciall
priuiledge
directed
vp
to
heauen
,
handes
seruing
to
all
maner
of
seruices
:
whatsoeuer
hee
is
that
shall
consider
no
more
,
but
onely
this
instrument
,
without
life
,
without
sence
,
and
without
mouing
,
cannot
but
thinke
verily
,
that
it
is
made
to
very
great
purpose
,
&
hee
must
needes
crie
out
,
that
man
is
a
miracle
,
which
farre
surmounteth
,
not
onely
those
lower
Elements
,
but
also
the
very
heauen
,
and
all
the
ornaments
thereof
.
But
if
he
could
out
of
himselfe
beholde
his
owne
body
receiuing
life
,
and
enter
into
the
vse
of
al
his
motions
,
hee
woulde
bee
rauished
with
the
consideration
thereof
.
But
if
hee
enter
into
consideration
of
his
immortall
and
reasonable
soule
,
it
woulde
drawe
him
from
the
earth
to
the
heauenly
creatures
;
and
aboue
them
,
to
the
presence
of
god
,
from
things
subiect
to
mortallitie
,
to
the
excellencie
of
all
eternitie
.
As
there
is
a
contrarietie
of
the
Elementes
among
themselues
directly
one
against
the
other
:
yet
these
,
by
equall
mixture
make
a
temperament
;
so
betwixt
the
soule
and
body
,
the
one
beeing
an
immortall
spirite
,
the
other
corrupt
and
transitorie
:
yet
they
put
together
,
make
a
perfect
man
.
Man
,
by
his
reasonable
soule
,
and
yet
no
man
without
the
body
.
So
the
reasonable
man
consisteth
of
bodie
and
soule
:
for
without
the
Spirite
and
soule
,
it
were
but
a
lumpe
of
earth
,
and
without
the
materiall
body
,
it
were
onely
an
immortall
spirite
.
This
is
the
miraculous
woorke
of
God
,
as
it
were
,
to
ioyne
mortalitie
and
immortalitie
together
in
marriage
:
the
immortall
spirite
as
the
head
and
husband
,
and
the
mortall
body
as
the
spouse
,
to
obey
.
These
two
in
the
first
creation
,
made
perfect
man
;
and
this
perfect
man
,
which
is
properly
vnderstoode
by
the
inwarde
man
,
was
indued
with
perfect
,
right
,
and
true
Reason
.
Sect.
IIII.
The
definition
of
Reason
.
FEaring
to
exceede
the
boundes
of
Reason
,
wherof
I
haue
had
care
to
consider
,
because
I
finde
the
depth
thereof
to
be
without
the
comprehension
of
men
:
I
say
,
for
my selfe
,
as
Cyprianus
Leonitius
spake
concerning
his
study
of
Astronomy
,
though
he
could
not
attaine
the
fulnesse
thereof
,
yet
,
Est
aliquod
prodire
tenus
,
si
non
datur
vltra
:
there
is
a
proceeding
to
some
good
purpose
,
though
all
cannot
be
knowen
.
And
as
Lactantius
saide
of
the
Labours
of
Hercules
,
that
they
were
Opera
viri
fortis
,
viri
tamen
,
the
works
of
a
strong
man
,
yet
of
a
man
:
shewing
there
were
imperfections
in
them
:
so
may
it
bee
saide
of
the
best
Labours
of
menne
,
that
they
come
shorte
of
perfection
.
In
like
I
may
say
of
this
thing
which
I
desire
to
explane
by
definition
,
and
am
driuen
to
confesse
as
Beza
saieth
of
these
wordes
,
The
Latine
woorde
is
Ratio
,
It
is
Englished
by
diuerse
Authours
,
and
called
by
diuerse
Titles
which
allude
towardes
a
definition
.
It
is
sayde
to
be
,
Reason
,
Counsel
,
Purpose
,
Care
,
Respect
,
Consideration
,
Regarde
,
the
Cause
,
the
Matter
,
the
State
,
the
Meanes
,
the
Way
,
the
Fashion
,
the
Forme
,
the
Proportion
,
a
Rule
,
the
Feate
,
the
Manner
and
sort
,
a
Mind
,
a
Counsell
,
Aduise
,
an
Accompt
,
or
reckoning
,
Businesse
,
Valew
,
Affaires
;
And
lastly
,
the
Quantitie
,
wherein
is
to
be
obserued
,
that
out
of
the
seuerall
causes
,
wherevnto
the
scope
of
the
Authors
tended
,
theyr
writings
haue
affoorded
these
seuerall
names
or
titles
,
describing
in
parte
,
by
them
,
the
nature
and
qualitie
of
Reason
.
Others
haue
gone
further
,
saying
,
Reason
is
the
eie
of
the
Soule
,
whereby
shee
looketh
into
things
,
past
,
present
,
and
to
come
.
She
is
saide
to
be
,
The
Empresse
of
the
Senses
,
The
Queene
of
Will
,
An
Apprehension
of
Heauenly
and
Diuine
things
,
The
daughter
of
Vnderstanding
.
Reason
is
,
by
some
,
termed
,
A
worde
of
diuine
inspiration
,
agreeing
with
that
speach
of
Architus
,
where
hee
saieth
,
God
breathed
Reason
into
Man
.
Reason
is
saide
to
be
,
Aprudent
guide
of
the
Soule
in
her
actions
:
Shee
is
saide
to
be
,
The
Medicine
of
the
Soule
.
Hesiodus
comming
very
neere
the
marke
,
saith
,
Reason
is
a
diuine
guide
and
wisedome
inspired
from
aboue
.
Ratio
est
quaedam
tacita
facultas
insita
mentibus
hominum
,
Ratio
est
rerum
humanarum
&
diuinarum
indagatrix
,
Ratio
est
rerum
omnium
scrutinum
&
moderamen
,
quoad
modos
,
Reason
is
a
finder
out
,
and
gouernour
of
all
thinges
,
as
concerning
the
manner
thereof
.
So
haue
these
men
with
great
indeuour
expressed
their
mindes
and
vnderstandings
,
which
I
reuerently
accompt
of
.
But
Reason
being
not
defineable
,
Vt
illud
quod
consistit
ex
materia
,
as
material
things
are
,
must
needs
be
an
immortall
qualitie
or
facultie
of
the
Soule
,
if
not
essentiall
(
which
I
haue
reason
to
conceiue
)
yet
at
the
least
vnseparable
,
exercising
many
offices
as
instruments
,
or
intelligencers
of
Causes
,
according
to
hir
emploiment
.
Out
of
which
Considerations
,
these
sayings
haue
proceeded
.
Domina
&
Regina
omnium
est
ratio
,
quae
connexa
per
se
,
et
progressa
,
longiùs
fit
perfecta
virtus
haec
,
vt
imperet
illi
parti
animi
quae
obedire
debet
:
Id
videndum
est
viro
:
quonam
modo
inquies
?
velut
seruo
Dominus
,
velut
Imperator
militi
,
velut
parens
filio
:
Reason
is
the
Lady
and
Queene
of
all
thinges
,
which
first
vnited
by
it selfe
,
and
proceeding
further
,
is
made
a
perfect
virtue
:
and
how
she
ought
to
rule
that
parte
of
the
minde
which
ought
to
obey
,
euery
man
must
consider
.
But
you
wil
aske
,
in
what
maner
she
shoulde
rule
?
Surely
euen
as
a
maister
ruleth
his
seruants
,
an
emperour
his
souldier
,
and
as
a
father
his
sonne
.
Nihil
est
,
Vt
patrimonium
homini
ab
homine
Cùm
praecipitur
vt
nobismet
ipsis
imperemus
,
hoc
praecipitur
,
vt
ratio
coerciat
temeritatem
:
When
this
is
commaunded
,
that
wee
should
rule
our selues
,
this
is
intended
,
that
Reason
should
bridle
Rashnesse
.
Sect.
V.
The
diuision
of
Reason
,
and
the
errour
in
vnderstanding
thinges
to
proceede
of
Reason
that
doe
not
.
REason
is
of
two
sorts
;
simple
,
right
,
and
true
.
Subtile
,
corrupt
,
and
false
,
as
by
the
maner
of
Schoole
distinctions
is
manifest
.
The
manner
of
reasoning
with
right
and
true
Reason
,
they
call
,
Logicke
.
The
arguing
with
false
and
corrupt
Reason
,
they
call
,
Sophistrie
.
But
before
we
enter
into
this
diuision
,
it
shal
be
very
necessarie
,
first
to
discouer
the
common
error
of
men
,
who
vnderstand
many
things
to
proceed
of
Reason
,
that
in
truth
do
not
;
which
being
manifested
,
will
bee
an
easier
way
to
take
knowledge
of
the
rest
.
And
for
the
better
vnderstanding
hereof
let
vs
take
them
as
they
offer
themselues
to
be
discouered
.
First
,
things
that
haue
being
only
,
attaine
not
to
Reason
,
for
so
haue
stones
.
Things
that
haue
being
and
life
only
,
reach
not
neere
Reason
,
for
so
haue
trees
.
To
haue
being
,
life
,
&
sence
only
comprehend
things
seeming
to
proceed
of
Reason
,
as
beasts
who
yet
faile
thereof
.
And
because
beastes
in
many
things
haue
a
neerenes
vnto
Reason
,
being
creatures
in
degree
next
vnto
men
.
Let
vs
peruse
somethings
in
them
which
doe
deceiue
men
,
and
wherein
most
men
do
erre
.
To
mooue
,
to
feed
,
to
sleepe
,
to
wake
,
to
see
,
smell
or
sence
any
thing
,
commeth
not
to
Reason
:
to
feare
,
to
eschew
,
to
desire
,
to
discerne
,
to
imagine
,
to
generate
,
nor
to
preserue
the
young
,
commeth
not
to
right
Reason
.
Barely
to
preuent
iminent
dangers
proceedeth
not
of
Reason
,
for
the
beasts
enioy
all
these
,
and
will
flee
from
their
pursuers
and
eschew
to
cast
themselues
headlong
from
any
high
place
.
Bare
knowledge
proceedeth
not
of
Reasons
,
for
the
birdes
know
their
mates
,
be
they
neuer
so
like
to
others
of
their
plume
,
they
know
the
passage
to
and
from
their
breeding
places
,
and
prouide
for
,
and
feed
their
young
,
they
build
curious
nests
to
preserue
their
egges
,
they
sit
and
hatch
their
young
,
and
know
the
times
of
the
yeare
for
that
purpose
,
and
the
strength
of
their
broode
to
make
shift
for
themselues
before
they
will
leaue
to
feede
them
.
In
these
matchings
and
keeping
to
their
mated
Companions
without
change
,
though
they
proceed
not
of
right
Reason
,
according
to
the
qualitie
of
the
soules
Reason
,
yet
may
they
teach
many
that
come
short
of
that
dutie
,
and
yet
hold
themselues
to
be
possessed
of
Reason
.
Barely
to
make
prouision
for
a
future
time
,
to
put
in
store
,
or
to
hide
from
wasting
and
destruction
,
commeth
not
to
that
which
is
called
right
Reason
;
for
so
doth
the
field
mouse
,
who
makes
her
way
into
the
ground
,
and
chusing
the
best
graines
that
are
in
the
eare
she
there
placeth
it
in
great
abundance
for
her
winter
prouision
,
and
so
ordereth
the
matter
,
that
she
keepeth
them
drie
,
as
they
may
not
growe
with
the
moisture
.
The
wood-bucke
hordeth
vp
his
nettes
,
and
the
Ante
her
prouision
against
winter
.
But
enter
duely
into
consideration
of
the
Bee
,
(
with
whom
I
will
conclude
)
her
continuall
labor
,
cunning
working
,
preseruing
her
food
,
and
their
knowledge
and
gouernment
,
and
obedience
:
And
therin
may
a
man
,
euen
with
shame
behold
his
owne
faultes
,
that
such
excellent
matters
should
proceed
from
so
small
creatures
voide
of
Reason
,
&
only
pertakers
of
sence
.
Spare
your
patience
to
peruse
the
order
of
their
employments
a
little
at
large
.
First
,
beeing
small
and
puisill
creatures
,
they
gather
themselues
together
into
multitudes
without
confusion
.
They
inhabite
and
dwell
together
without
discord
,
they
continue
in
one
house
together
without
alteration
,
they
ioyne
in
working
together
without
larre
,
they
giue
roome
one
to
another
without
annoy
,
the
vnburdened
to
the
laden
without
resistance
,
they
ioyne
to
defend
themselues
against
strangers
,
they
rob
not
one
anothers
house
,
be
they
neuer
so
many
.
And
in
their
neighbourhood
they
haue
a
kind
of
regard
and
knowledge
one
of
another
;
and
like
a
common
wealth
,
as
it
were
,
they
ioyne
to
suppresse
others
that
are
of
another
garden
,
they
dispose
of
their
dead
out
of
the
hiue
,
least
they
should
annoy
,
and
suffer
their
young
to
grow
and
come
to
maturitie
.
And
as
they
suffer
their
young
to
feede
on
their
labour
,
so
doe
they
expell
and
chace
away
the
idle
drones
and
sluggardes
.
In
their
labour
they
prouide
for
two
things
,
hony
for
their
food
and
waxe
to
make
them
welles
to
put
the
same
in
:
the
most
skillfull
workman
in
the
world
cannot
frame
a
more
artificiall
worke
then
they
,
who
ioyne
together
in
their
framing
the
waxen
vessels
in
an
admirable
forme
,
that
the
walles
of
one
worke
serueth
ten
seuerall
vses
,
it
is
a
square
,
it selfe
seruing
for
foure
sides
in
that
worke
,
&
for
foure
other
sides
to
the
foure
conioyning
neighboures
,
either
botom
serueth
for
two
vesselles
,
euery
place
after
it
is
full
is
so
fast
walled
,
that
nothing
can
fall
out
,
and
so
wel
couered
,
that
nothing
can
come
in
:
the
whole
worke
is
so
strongly
wrought
together
,
that
it
falleth
not
off
from
the
place
where
it
is
first
fastened
,
that
after
a
kind
of
artificiall
&
geometricall
proportion
of
ponderositie
,
it
rather
seemeth
to
be
pendent
,
than
supported
by
any
thing
.
And
marke
it
well
,
you
shall
finde
the
hollow
places
,
where
the
hony
is
setled
,
in
such
sort
and
order
,
as
it
may
be
come
at
,
without
harming
,
or
marring
any
other
vessell
.
They
labour
all
together
,
and
they
feede
all
together
,
and
if
they
want
,
they
perish
all
together
.
They
obey
their
king
,
to
depart
from
their
habitation
vpon
warning
.
As
they
were
bred
all
together
,
so
they
depart
all
together
,
and
it
is
holden
,
that
they
chuse
a
place
where
to
repose
themselues
,
before
they
leaue
their
former
home
:
but
at
the
least
,
it
is
very
euident
they
continue
and
keepe
together
,
as
it
were
,
a
sworne
,
vnited
,
and
incorporate
housholde
,
to
partake
good
or
euill
,
as
it
befalleth
.
They
make
their
way
thorow
the
ayre
,
and
knowe
how
to
returne
.
Their
painful
trauell
in
summer
,
manifests
they
haue
knowledge
winter
will
come
.
If
any
company
of
men
did
ioyne
themselues
together
,
and
performe
this
kinde
of
seruice
for
the
mutuall
good
one
of
another
,
woulde
it
not
bee
holden
for
the
miracle
of
the
world
?
or
if
any
man
woulde
so
order
himselfe
after
that
sort
,
in
the
gouernement
of
himselfe
,
his
passions
,
actions
,
and
affections
,
in
his
little
worlde
,
woulde
he
not
be
esteemed
,
the
rarest
of
al
that
liue
?
Consider
these
thinges
well
,
and
marke
what
excellent
partes
of
nature
there
are
herein
perfourmed
,
by
these
seely
sensitiue
creatures
.
Howe
many
men
liue
that
will
iudge
otherwise
,
than
that
the
doing
of
these
things
proceede
from
right
and
true
Reason
,
and
yet
in
very
trueth
they
doe
not
?
They
are
onely
those
benefites
of
Nature
which
God
hath
bestowed
on
these
kinde
of
creatures
,
and
tend
onely
,
and
no
further
than
to
a
temporary
,
a
dying
,
finishing
,
corruptible
,
and
ending
scope
:
for
the
creatures
themselues
,
and
their
liues
being
corruptible
,
their
actions
and
dooings
can
tend
no
further
than
to
the
extreame
and
vttermost
of
their
liues
,
which
Nature
taught
them
to
preserue
by
these
meanes
.
Sect.
VI.
Vnto
what
things
right
Reason
reacheth
.
BVt
,
right
and
true
reason
duely
considered
,
is
of
a
farre
higher
,
and
more
excellent
qualitie
,
it
extendeth
it selfe
into
thinges
corruptible
and
incorruptible
,
and
it
reacheth
into
the
things
past
,
things
present
,
&
thinges
to
come
.
First
let
vs
looke
howe
it
extendeth
it selfe
into
the
solide
and
massie
parte
of
the
earth
.
Reason
discouereth
both
the
matter
and
forme
thereof
.
The
superficies
,
and
the
Chaos
,
or
Cuball
partes
,
it
vnderstandeth
,
that
in
her
intrailes
are
many
veines
for
water
to
passe
,
concaue
places
for
the
ayre
,
mettalls
of
gold
,
siluer
,
copper
,
yron
,
tinne
,
lead
,
stone
,
and
other
excellent
things
.
Reason
hath
searched
into
the
refining
of
things
into
a
perfection
,
which
Nature
it selfe
hath
not
yet
brought
to
maturity
and
ripenes
:
Reason
hath
put
a
distinction
betwene
those
mettalls
,
either
for
their
worthines
,
or
basenes
.
And
out
of
the
consideration
of
the
matter
and
forme
thereof
,
by
the
whole
,
and
by
their
partes
,
Reason
taketh
knowledge
of
God
their
first
Creator
.
All
which
,
the
onely
sensitiue
parte
of
beasts
,
or
men
,
doe
not
conceiue
nor
vnderstand
.
Reason
entreth
into
the
consideration
of
the
diuersitie
of
creatures
,
and
their
creation
.
What
other
thing
than
the
reason
of
man
hath
found
out
,
the
virtues
&
operations
of
trees
,
plants
,
&
herbes
?
or
discouered
,
that
some
one
thing
shall
haue
diuers
powers
,
virtues
,
and
workings
,
in
diuerse
partes
thereof
,
colde
without
,
hote
within
,
of
one
colour
in
the
outside
,
of
an
other
in
the
substance
,
colde
in
the
leafe
,
hote
in
the
roote
,
and
of
an
other
operation
in
the
rhinde
.
Reason
informeth
to
appoynt
some
hearbes
to
bee
eaten
,
some
for
Physicke
,
some
to
be
vsed
in
hote
causes
,
others
in
cold
;
nay
more
,
Reason
hath
searched
into
the
very
solide
bodies
and
substance
of
things
,
as
to
vnderstand
what
speciall
vertue
is
in
golde
,
siluer
,
copper
,
yron
,
and
other
mettalles
:
in
trees
,
plants
,
and
hearbes
,
and
to
extract
and
drawe
from
them
their
principal
and
best
vertues
,
and
to
make
vse
of
them
for
his
owne
purpose
,
descending
,
as
it
were
,
into
the
very
nature
,
and
condition
of
Nature
it selfe
,
to
help
the
imperfections
of
Nature
in
some
part
.
And
such
other
rare
and
excellent
things
(
as
being
truly
considered
)
must
needes
bee
adiudged
to
proceede
from
a
nature
of
deeper
vnderstanding
than
all
the
others
,
that
are
meerely
sensitiue
.
Of
beasts
and
birds
,
Reason
chuseth
,
some
for
meate
,
and
others
for
other
vses
,
as
our
common
experience
doth
teach
vs
.
If
we
consider
the
workes
that
are
written
by
prophane
men
,
of
Geometrie
,
Geographie
,
Arithmeticke
,
Astronomy
,
Astrologie
,
Musicke
,
the
liberall
Sciences
,
the
Mensuration
of
the
earth
,
the
Altitude
,
Longitude
,
Crassitude
,
Magnitude
,
Oppositions
,
Coniunctions
,
Aspects
,
Motions
,
Progressions
,
Retrogradations
,
Courses
,
and
Spheres
of
the
celestiall
bodies
of
the
Zodiake
,
the
Climates
,
Horizons
,
Tropiks
,
Poles
,
&
Zones
of
the
mouing
starres
,
and
how
they
finish
their
courses
,
of
the
Orbes
,
&
their
spaciousnesse
,
of
their
conuex
partes
,
and
their
absides
,
of
their
natures
and
gouernement
they
haue
ouer
mortall
creatures
,
of
the
Composition
of
Elements
:
who
can
iudge
otherwise
than
that
these
things
are
wrought
into
men
,
by
the
excellent
part
of
Reason
?
If
in
mechanicall
Trades
,
we
obserue
the
curious
building
of
houses
,
the
mollifying
of
harde
things
to
bee
wrought
by
fire
,
to
make
sollide
things
fusible
,
&
liquide
things
hard
,
the
forging
of
yron
,
and
other
mettalles
,
the
curious
spinning
,
and
exquisite
needle-worke
,
the
fashioning
of
things
fitte
for
mens
bodies
,
the
Arte
of
Printing
,
and
a
thousand
other
things
which
we
see
daily
in
our
view
.
And
among
all
the
rest
,
these
ordinary
things
,
the
vse
of
our
speach
and
discoursing
,
our
reading
,
and
writing
,
and
vnderstanding
of
languages
,
which
being
properly
ours
,
by
Reason
,
ought
to
bee
contained
within
the
bounds
of
Reason
.
As
the
reasonable
soule
hath
both
contemplated
,
and
made
vse
of
all
these
things
,
so
hath
she
repaire
,
euen
to
the
presence
of
God
himselfe
;
and
though
she
be
neuer
absent
from
the
bodie
during
life
,
yet
is
she
not
so
included
in
the
bodie
,
as
that
shee
is
not
at
one selfe
same
instant
in
other
places
wee
see
by
these
examples
aforesaid
,
that
she
maketh
her
passage
into
things
that
cannot
be
touched
,
nor
compassed
otherwise
,
then
by
vnderstanding
and
Reason
.
Obserue
it
in
thy selfe
,
and
thou
shalt
find
thou
maist
send
thy
minde
,
reason
,
and
vnderstanding
,
into
the
furthest
part
of
the
world
,
and
call
it
backe
in
a
moment
,
though
thy
bodie
stirre
not
.
If
any
man
be
of
opinion
,
that
his
soule
and
Reason
are
shut
fast
in
his
bodie
,
and
that
the
bodie
carrieth
the
Soule
,
the
minde
,
and
Reason
,
at
his
pleasure
,
he
is
much
deceiued
;
for
if
he
looke
truly
into
his
owne
actions
,
he
shal
rather
find
,
that
the
soule
doth
carrie
,
and
moue
the
body
from
place
to
place
as
the
mind
and
Reason
liketh
.
For
consider
the
possibilitie
of
the
one
,
and
impossibilitie
of
the
other
:
the
Soule
may
liue
and
moue
without
the
body
,
but
the
body
cannot
possibly
moue
without
the
soule
.
Therefore
,
as
life
consisteth
in
the
Soule
,
so
do
the
moouings
or
stirrings
of
the
body
proceed
of
the
power
and
working
of
the
soule
.
Therfore
,
as
the
soule
is
in
the
bodie
,
and
in
euery
part
thereof
,
by
all
,
and
by
the
whole
,
so
is
the
bodie
conueyed
and
mooued
by
the
Soule
,
in
all
,
and
euery
part
of
the
body
,
the
actiue
part
of
man
is
the
Soule
,
and
the
passiue
part
is
his
body
.
Marke
thine
owne
actions
,
and
and
thou
shalt
see
and
plainely
discouer
it
to
be
true
:
hast
thou
a
iourney
in
hand
?
thy
vnderstanding
,
mind
,
&
Reason
doth
first
determine
and
appoint
,
before
thou
mooue
to
vndertake
the
labour
;
nay
,
when
thy
body
lieth
still
,
thy
mind
and
Reason
worketh
.
Be
thou
in
prison
,
thy
mind
is
busie
abroade
,
and
Reason
setteth
her selfe
aworke
,
how
to
procure
the
enlargement
of
that
bodie
of
thine
,
that
cannot
stirre
a
foote
out
of
the
doore
,
and
if
thy
bodie
were
as
easely
conueied
,
as
thy
minde
and
Reason
,
thou
shouldest
not
long
remaine
in
durance
:
But
they
may
not
depart
absolutely
from
thee
,
&
leaue
thee
a
liuing
creature
.
Thus
is
it
plaine
that
the
Soule
,
the
mind
,
and
Reason
,
do
carry
,
&
cause
the
bodies
motions
,
and
it
is
not
the
bodie
that
carrieth
the
Soule
.
What
caused
Pythagoras
,
Plato
,
Aristotle
,
and
the
Greekes
to
repaire
to
the
schollers
of
Tresmegistes
,
the
Egiptians
to
the
Caldeans
and
Hebrues
,
for
the
learning
of
Philosophie
,
but
Reason
,
and
the
Motion
of
the
mind
,
for
the
worthines
of
that
worthie
science
?
The
like
may
be
said
of
Archimides
,
Sulpitius
,
Gallus
,
Thales
,
Iupiter
,
Belus
,
Socrates
,
and
others
concerning
Astrologie
.
Whosoeuer
shall
looke
curiously
into
the
admirable
works
of
Arithmeticke
,
and
Geometrie
,
and
proportions
therof
,
done
by
Pithagoras
,
Eudoxus
,
Euclides
,
Archimedes
and
Tresmegistes
,
shall
be
driuen
of
necessitie
,
to
confesse
,
verie
rare
,
curious
,
and
profitable
helpes
by
them
to
bee
effected
and
published
,
to
the
good
of
the
world
.
And
who
can
but
wonder
at
the
worke
of
Archimedes
,
who
by
those
reasons
,
found
out
,
what
seuerall
mettalls
were
in
the
Kings
Crowne
,
and
how
much
there
was
of
euery
mettall
,
without
either
melting
,
or
taking
it
in
sunder
.
If
it
be
demaunded
what
caused
Solon
and
Lycurgus
to
trauell
into
Egypt
,
to
learne
rudiments
and
lawes
to
bring
their
people
into
a
reasonable
gouernment
,
It
will
be
answered
that
the
inclination
they
had
to
draw
rude
and
confused
matters
to
some
reasonable
head
and
order
,
moued
them
to
take
that
paines
.
The
lawes
of
dominion
and
propertie
of
things
,
both
reall
and
personal
,
of
mixt
and
entire
,
are
drawne
out
of
Reason
,
and
all
their
braunches
ought
to
bee
tied
fast
thereunto
.
The
law
of
seueritie
and
punishment
,
are
in
the
nature
of
keeping
the
guiltlesse
from
receiuing
wrong
,
and
are
as
a
protection
for
the
well
gouerned
,
not
drawne
out
of
an
vnreasonable
desire
of
punishment
,
without
cause
,
or
tormenting
the
offender
in
respect
of
his
person
,
but
to
take
off
the
offence
.
In
the
orderly
or
fit
doing
of
any
thing
,
the
mind
and
Reason
beginne
their
work
at
the
latter
end
,
and
at
the
effect
;
as
in
building
a
house
,
Reason
hath
laid
the
whole
plot
,
and
the
cause
to
what
end
it
is
built
,
before
any
stone
be
laid
.
In
any
iourny
,
Reason
,
either
hath
,
or
should
set
downe
the
probabilitie
of
good
to
ensue
therof
.
What
caused
the
men
of
auncient
time
to
enter
into
consideration
of
eternitie
,
and
to
search
into
the
difference
of
things
immortall
,
and
things
transitorie
,
subiect
to
corruption
,
of
the
beginning
&
ending
of
time
,
and
of
the
world
,
and
that
time
is
not
in
respect
of
God
and
eternitie
,
but
of
things
that
had
beginnings
,
and
passe
with
time
:
and
whosoeuer
shall
looke
into
the
workes
of
Homer
,
Hesiodus
,
Parminides
,
Mercurius
,
Sophocles
,
Aeschylus
,
Euripides
,
and
others
,
shall
finde
that
this
Soules
qualitie
of
Reason
,
euen
out
of
nature
it selfe
,
had
searched
farre
into
these
deepe
matters
.
It
is
amongst
the
Philosophers
agreed
,
that
there
is
in
man
a
double
speach
,
the
one
,
in
the
mind
before
we
vtter
it
,
and
the
other
is
called
,
the
speach
of
the
voyce
,
vttered
with
the
mouth
;
the
one
priuate
,
the
other
serueth
to
publish
that
which
the
minde
and
vnderstanding
haue
conceiued
and
determined
to
manifest
.
The
learned
translatours
of
the
Greeke
word
,
Logos
,
somtimes
call
it
speach
,
somtimes
,
word
,
and
sometimes
,
Reason
,
and
it
alludeth
to
this
,
Vox
praefert
,
animus
ratiocinatur
mentis
verbum
ipsa
ratio
est
.
The
voice
vttereth
the
mind
,
reasoneth
,
and
debateth
,
&
so
Reason
is
the
very
word
or
speach
of
the
mind
.
And
as
it
is
fitlie
said
,
that
what
proportion
is
between
the
voyce
or
speach
of
the
mind
;
the
like
is
betweene
the
speach
of
the
mind
,
and
the
speach
of
vnderstanding
,
the
voyce
hath
neede
of
aire
,
and
is
diuided
into
partes
,
and
requireth
leasure
,
the
minde
is
indiuisible
,
but
yet
hath
neede
to
passe
from
one
conclusion
or
Reason
to
another
.
But
vnderstanding
accomplisheth
his
action
or
working
in
lesse
then
a
moment
,
&
with
one
only
act
filleth
the
Reason
and
minde
that
it
is
constrayned
to
make
many
acts
of
one
:
so
that
there
is
such
an
indiuisible
vniting
and
putting
together
of
vnderstanding
,
mind
,
and
reason
,
in
the
Soule
,
that
they
may
not
be
parted
,
nor
be
one
without
the
other
.
For
which
cause
,
Reason
is
properly
said
to
bee
the
daughter
,
speach
,
or
word
of
our
vnderstanding
.
That
nature
and
abilitie
of
working
of
the
Soule
,
which
the
Latines
call
Mens
,
the
French
translators
vnderstand
to
be
the
reasonable
Soule
.
And
as
there
is
described
to
bee
in
the
reasonable
Soule
,
working
,
vnderstanding
,
and
willing
,
so
are
not
these
,
three
liues
,
nor
three
soules
in
vs
,
but
one
life
,
&
one
soule
.
And
these
are
three
powers
,
which
the
reasonable
and
immortall
soule
cannot
want
.
The
like
is
said
of
the
memorie
of
vnderstanding
,
or
of
mindefull
vnderstanding
,
to
be
an
aboundance
of
reason
,
and
as
it
were
a
hoorder
vp
of
the
continuall
influences
of
the
minde
,
which
minde
Auerhos
and
Alexander
tearme
,
the
workefull
minde
,
which
is
,
a
power
,
or
force
,
that
can
skill
to
extend
reason
from
one
thing
to
an
other
,
which
they
also
conclude
to
be
vncorruptible
,
euerlasting
,
and
diuine
:
and
by
this
Minde
,
is
vnderstoode
,
the
immortall
reasonable
soule
of
man
.
And
,
as
a
great
learned
man
,
writing
of
the
corruption
of
mans
nature
,
sheweth
,
that
the
worlde
,
and
all
the
creatures
were
made
for
the
vse
of
man
,
and
commending
the
vnderstanding
and
reason
of
man
;
Hee
first
speaking
of
the
other
creatures
,
sayth
,
To
what
purpose
are
all
their
virtues
,
and
excellent
properties
,
if
themselues
know
them
not
?
The
Sunne
,
saith
he
,
excelleth
among
the
Coelestiall
bodies
,
and
the
Rose
among
the
flowers
:
The
beast
is
a
degree
aboue
the
trees
:
But
what
skilles
it
,
what
thou
arte
,
or
what
thou
hast
,
if
thou
know
it
not
,
nor
vnderstand
it
.
For
what
auaileth
the
light
to
the
blinde
,
meate
to
him
that
cannot
taste
,
sweete
odours
to
him
that
smelleth
not
?
Or
,
what
auaileth
the
excellencie
of
thy
Creation
,
or
thy
reasonable
and
immortall
Soule
,
if
thou
discerne
not
the
woorthinesse
thereof
?
By
the
meanes
of
Reason
,
onely
man
of
all
the
things
in
this
inferior
world
,
can
skill
of
these
things
,
and
how
to
enioy
them
,
and
so
of
force
it
may
rightly
and
truely
be
concluded
,
that
they
were
made
for
none
,
but
for
him
.
That
is
,
to
speake
more
properly
,
God
hath
giuen
vnto
man
,
al
,
and
whatsoeuer
al
other
creatures
,
either
haue
,
or
be
,
and
hath
not
dealt
with
him
,
barely
,
as
with
a
creature
,
but
rather
,
as
with
his
owne
childe
:
for
whome
he
hath
expresly
created
this
world
,
and
giuen
it
him
to
possesse
;
and
besides
,
gaue
him
an
vnderstanding
mind
and
reason
(
which
I
so
much
labour
to
aduance
)
to
enioy
,
gouerne
,
and
order
the
same
.
Yet
to
drawe
Reason
a
little
higher
:
this
excellent
qualitie
in
the
soule
of
man
,
by
some
is
vnderstoode
to
be
a
religious
regard
,
and
vnderstanding
of
God
,
and
to
walke
in
his
seruice
,
and
a
continuall
obseruation
of
good
things
that
tend
to
immortalitie
.
For
as
death
separateth
the
body
and
soule
for
a
time
,
so
doth
the
soule
carry
with
it
so
much
of
his
substance
,
power
,
&
quality
,
as
it
first
brought
,
that
is
,
spirite
,
life
,
reason
,
and
will
:
which
it
shall
bring
to
the
bodie
againe
,
at
the
time
of
their
second
vniting
.
Agayne
,
if
Reason
bee
the
Daughter
,
&
Vnderstanding
,
which
is
a
chiefe
power
of
the
soule
,
be
the
Mother
,
then
are
these
co-relatiues
,
and
the
one
can
not
be
without
the
other
.
The
soule
cannot
be
without
vnderstanding
,
and
vnderstanding
cannot
be
without
reason
;
therefore
,
as
the
soule
is
an
immortall
substance
,
so
is
vnderstanding
an
immortal
power
,
and
reason
an
immortall
quality
of
the
soule
.
The
word
Logos
which
the
translators
of
the
Greeke
many
times
call
Reason
or
word
,
is
said
by
the
diuines
to
be
incarnate
by
the
holy
ghost
,
to
make
the
sonne
of
God
,
the
second
person
in
the
Trinity
,
whome
we
acknowledge
and
beleeue
to
bee
subsisting
of
a
reasonable
Soule
,
and
humane
flesh
.
To
whome
the
Philosophers
giue
the
names
of
the
Be-er
or
hee
that
is
,
Wit
,
or
Vnderstanding
,
the
beautiful
,
and
sometimes
,
speach
,
word
,
reason
,
wisedome
,
Son
,
and
the
begotten
,
which
Reason
they
affirme
to
be
engendered
of
the
vnderstanding
,
and
to
be
as
the
light
of
the
vnderstanding
,
and
dependeth
thereupon
.
This
is
the
Image
of
God
which
we
beare
about
vs
,
our
immortall
reasonable
Soule
,
as
if
wee
behold
with
the
eyes
of
our
vnderstanding
,
how
the
Sonne
of
God
vouchsafeth
vs
a
brotherhoode
,
we
cannot
be
ignorant
of
.
Right
Reason
therefore
out
of
all
these
collections
hath
a
place
aboue
al
the
vegitatiue
&
sensitiue
creaturs
,
and
aboue
all
materiall
things
whatsoeuer
,
yea
,
the
Sunne
,
the
Moone
,
the
Starres
,
and
firmament
of
heauen
,
&
is
that
which
Salomon
desired
at
the
hands
of
God
,
when
he
prayed
to
haue
that
vnderstanding
which
sate
next
vnto
the
Throne
of
God
.
So
is
Reason
placed
next
vnto
God
himselfe
,
the
worthinesse
wherof
is
seene
in
this
,
that
in
the
diuine
consideration
of
Gods
eternitie
,
his
prouidence
and
purpose
of
creation
of
things
for
his
owne
honour
.
One
man
,
through
his
reasonable
and
immortal
soule
,
was
more
precious
,
and
of
greater
value
,
than
all
the
whole
mould
of
the
Earth
,
and
all
the
creatures
thereupon
creeping
,
mouing
and
being
.
Besides
this
,
it
is
most
apparant
,
that
in
the
time
of
Innocency
and
perfection
of
man
.
Reason
was
not
attainted
,
infected
,
incombred
,
nor
auoided
with
inordinate
lust
,
desires
,
affections
,
nor
passions
,
which
now
are
crept
in
,
and
haue
incorporated
themselues
in
him
,
no
,
the
very
free
will
of
man
had
not
originally
place
aboue
Reason
,
but
was
at
her
commaund
,
and
subiect
vnto
reason
.
An
example
whereof
no
man
shall
need
go
farre
to
seeke
,
for
if
hee
truly
suruey
the
corners
of
his
owne
heart
,
and
contemplate
what
perfections
he
desireth
to
haue
which
he
wanteth
,
hee
shall
finde
what
man
had
,
and
are
nowe
impayred
.
And
considder
well
with
thy selfe
,
what
thou
arte
without
reason
,
and
thou
shalt
finde
thy
condition
worse
than
the
state
of
a
bruite
beast
.
Thus
haue
I
made
bolde
,
and
that
rightly
,
and
truely
,
to
drawe
Reason
,
and
her
immortall
Soule
,
from
these
base
and
earthly
things
,
and
place
her
in
her
owne
throne
,
euen
next
vnto
God
,
aboue
all
corruptible
things
,
among
the
immortall
ones
,
and
neerest
vnto
Eternitie
it selfe
,
whose
pallace
,
seate
,
and
gouernement
we
may
behold
,
onely
with
the
eies
of
our
vnderstanding
,
for
thereby
wee
are
vnited
vnto
the
God
of
heauen
,
and
selected
from
corruptible
thinges
,
and
thereby
our
mortall
bodies
shall
put
on
immortalitie
.
As
the
Sunne
in
his
sphere
taketh
his
course
,
betweene
the
firmament
,
and
the
lower
Elementes
,
extending
his
beames
to
the
remotest
places
of
them
both
:
so
doth
reason
in
the
immortal
soule
of
man
,
during
this
naturall
life
,
wait
betweene
heauen
and
earth
,
and
by
no
meanes
can
be
enclosed
in
the
earths
body
,
as
by
these
twoo
reasons
may
appeare
.
If
the
soule
leaue
the
body
,
and
departe
into
heauen
,
she
caries
reason
with
hir
,
and
the
body
becommeth
earth
againe
:
or
if
the
body
carry
the
soule
,
and
reason
,
into
the
depth
of
th
earth
,
or
offer
to
include
her
in
the
massie
lump
thereof
,
presently
,
the
soule
flieth
from
the
body
,
and
reason
absolutely
departeth
:
reason
is
a
thing
of
more
excellencie
,
than
that
sencelesse
parte
of
the
worlde
can
containe
,
or
whereto
shee
ought
to
be
made
subiect
.
This
is
truely
her
Monarchie
,
if
shee
haue
her
owne
,
and
due
birth-right
;
a
power
,
a
commaund
,
and
authority
ouer
al
the
actions
,
passions
,
imaginations
,
and
fantasies
of
menne
:
and
her
feate
ought
to
be
aboue
the
thoughts
and
conceits
of
the
wisest
.
Who
can
measure
her
territories
,
or
possessions
?
when
the
mind
and
reason
of
man
extendeth
both
generally
and
particularly
into
all
causes
on
the
earth
,
the
aire
,
the
powers
,
of
heauen
,
the
firmament
it selfe
,
nay
into
heauen
it selfe
,
and
to
the
very
Sonne
of
God
,
who
in
excellencie
far
surmounteth
the
Angels
,
&
sitteth
at
his
right
hand
,
possessed
with
the
reasonable
soule
of
man
,
and
in
him
sitteth
right
reason
,
next
vnto
the
throne
of
God
?
If
any
haue
knowledge
by
what
means
to
augment
the
vnderstanding
thereof
,
let
him
put
his
helping
hand
for
this
Empresse
is
hardly
besett
in
hir
Monarchie
,
&
almost
pulled
from
her
throne
,
and
her
Scepter
troden
vnder
foote
:
And
so
leauing
to
speake
further
of
that
excellent
,
true
,
and
perfect
quality
,
I
make
her
place
knowne
,
and
leaue
her
to
maintaine
her
title
as
she
may
,
being
much
distressed
in
her
gouernment
.
Sect.
VII
.
Of
Reason
corrupted
.
IT
needeth
no
more
proof
to
maintaine
the
argument
of
innocencie
and
perfection
in
the
reasonable
soule
of
man
,
but
that
God
was
the
Creator
thereof
,
from
whom
could
proceede
nothing
but
good
.
There
needeth
no
further
proofe
to
discouer
,
that
this
perfection
and
innocencie
is
corrupted
and
impaired
,
but
euery
particular
mans
examination
of
his
owne
actions
,
thoughts
,
and
wordes
,
that
daily
and
hourely
passe
from
him
.
For
if
any
man
wil
take
any
one
day
,
a
note
of
all
the
words
hee
hath
spoken
,
and
examine
the
next
day
,
how
insufficient
and
vaine
the
most
of
them
haue
beene
,
he
shall
neede
no
other
Iudge
but
his
owne
conscience
.
If
he
shall
an
other
day
record
all
his
thoughts
,
and
after
trie
their
consonancie
with
reason
,
I
leaue
to
him
that
shall
make
proofe
thereof
,
what
he
will
censure
in
that
behalfe
.
And
if
any
will
peruse
his
acts
&
deeds
,
euen
in
some
things
that
are
now
lawfull
and
honest
,
he
shal
finde
nature
simply
ashamed
of
them
to
be
discouered
,
bicause
they
were
not
originally
in
partes
of
nature
,
but
are
sithence
crept
in
by
corruption
.
Any
that
will
duly
looke
into
these
causes
,
shall
plainely
find
himselfe
depriued
of
all
perfection
and
innocencie
,
and
his
owne
soule
to
be
polluted
with
wickednes
,
and
all
the
powers
and
qualities
thereof
;
yea
his
vnderstanding
,
reason
,
and
will
,
to
be
peruerted
,
and
nature
it selfe
preuaricated
.
In
the
first
creation
,
mans
vnderstanding
,
wit
,
and
reason
,
extended
only
to
the
knowledge
of
good
:
his
will
was
then
tied
to
obey
reason
:
And
in
that
time
was
not
his
nature
,
Soule
,
nor
reason
polluted
with
fond
lust
,
wicked
desires
,
inordinate
affections
,
intemperate
passions
,
nor
vaine
and
idle
fancies
.
But
this
perfection
and
innocencie
remained
not
long
,
before
the
cunning
Sophister
,
enticed
by
perswasions
,
the
will
,
mind
,
Soule
,
and
reason
of
man
,
to
vndertake
a
worke
that
wrought
his
confusion
,
and
corrupted
all
these
good
partes
.
To
dilate
therof
,
I
forbeare
,
because
none
can
doubt
of
the
trueth
of
that
generall
ouerthrow
of
mans
estate
,
life
,
soule
,
reason
and
will
;
and
concluding
that
with
an
affirmatiue
,
that
corruption
came
in
by
sinne
,
I
will
proceed
to
the
rest
as
the
cause
offereth
.
Since
,
and
in
the
instant
time
of
this
ouerthrow
,
there
are
growne
into
the
very
nature
of
man
,
and
of
his
Soule
and
Reason
,
pride
,
lust
,
self-will
,
ennie
,
hatred
,
anger
,
sorrow
,
deceipt
,
falshoode
,
partialitie
,
and
infinite
other
passions
and
affections
,
(
which
for
breuity
I
omit
to
speake
of
)
haue
thrust
themselues
into
this
Monarchie
,
and
wonderfully
and
vniuersally
opposed
themselues
,
and
rebelled
against
their
Empresse
,
and
her
estate
,
and
kingdome
,
and
grieuously
and
sorely
rebelled
against
her
iust
gouernment
,
setting
vp
new
courses
and
orders
;
insomuch
as
Seneca
in
his
time
complained
,
Cessero
publicaiura
priuatis
,
&
cepit
licitim
esse
quod
publicum
est
.
The
beginning
of
this
mischiefe
,
was
a
certaine
rashnesse
,
and
ouer
boldnesse
,
throgh
which
they
would
needes
plucke
their
necks
out
of
the
Coller
,
and
bee
at
their
owne
commaundement
.
By
which
abuse
,
turning
their
libertie
into
licentiousnesse
,
they
went
cleane
backe
,
and
are
so
farre
gone
away
from
God
,
that
like
children
being
newly
weyned
,
are
by
and
by
conueyed
from
their
parents
,
&
know
,
neither
whose
,
nor
what
they
be
,
nor
from
whence
they
come
.
Hierocles
the
stoicke
against
Atheists
saith
,
that
man
is
of
his
owne
motion
enclined
to
follow
the
euill
,
and
to
leaue
the
good
:
there
is
,
saith
he
,
a
certain
strife
bred
in
his
affections
,
which
stepping
vp
against
the
will
of
nature
,
hath
made
it
to
tumble
from
heauen
to
hell
.
The
Auncient
Philosophers
,
taking
consideration
of
the
number
of
affections
,
and
passions
,
wherewith
the
Soule
and
Reason
of
man
is
infected
and
corrupted
,
which
Plutark
affirmeth
to
be
much
more
sorrowful
,
and
grieuous
then
the
bodily
diseases
,
endeuouring
to
reduce
and
bring
those
intemperate
affections
,
and
passions
,
to
some
reasonable
order
,
haue
made
diuers
books
of
Moral
vertues
and
lawes
,
and
giuen
sundry
rules
,
ordinances
,
and
precepts
,
to
bring
them
to
obedience
.
In
which
their
exceeding
painefull
works
,
they
positiuely
inueigh
against
the
rebelliousnes
that
is
naturally
in
vs
,
against
Reason
,
that
is
,
the
rebelliousnes
that
is
crept
in
by
this
corruption
of
nature
.
These
rebellious
affections
&
passions
are
not
as
spottes
or
staynes
,
that
may
be
washed
,
or
clensed
out
of
nature
,
but
a
deepe
impression
in
nature
,
with
much
ado
to
be
restrained
and
held
short
,
but
neuer
vtterly
to
be
subdued
or
ouercome
;
whervpon
it
is
very
fitly
said
by
a
man
of
great
learning
.
Seeing
that
reason
is
somuch
more
excelent
then
passion
or
affection
,
as
the
formes
,
shape
,
or
fashion
is
more
excellent
then
the
matter
,
or
stuffe
,
wherein
it
is
.
Whence
commeth
this
infection
in
vs
,
that
maketh
the
matter
to
ouermaister
the
forme
,
and
causeth
the
form
,
as
it
were
,
to
receiue
shape
and
fashion
of
the
matter
,
that
is
to
say
,
which
putteth
Reason
in
subiection
to
passions
,
and
to
the
impression
which
affection
yeeldeth
,
contrary
to
the
order
which
is
in
al
the
world
beside
?
What
else
is
this
intemperance
of
man
but
Reason
,
as
it
now
remaineth
inwrought
or
ingrauen
with
lust
&
concupiscence
?
what
is
anger
,
but
Reason
,
attainted
with
choser
,
&c.
Non
sic
suit
ab
initie
.
It
was
not
so
in
the
first
creation
.
The
motions
of
lust
,
anger
,
and
intemperance
which
now
rule
men
against
Reason
,
were
not
in
the
originall
nature
of
man
,
neither
proceed
they
of
the
first
creation
:
for
then
would
not
nature
be
ashamed
of
them
as
you
see
it
now
is
.
These
motions
are
crept
in
since
by
corruption
.
And
therefore
the
grieuing
that
happeneth
to
men
by
those
passions
,
is
a
working
of
nature
,
which
is
ashamed
to
play
the
bruit
beast
.
There
are
described
to
be
in
the
reasonable
soule
of
man
foure
powers
or
abilities
,
first
,
Witte
secondly
,
Will
,
thirdly
,
an
abilitie
of
being
angrie
,
fourthly
,
an
Abillitie
of
Lusting
.
In
those
foure
abilities
the
Philosophers
haue
entended
to
place
foure
vertues
.
In
wit
,
wisdome
,
in
will
,
righteousnesse
;
in
the
abilitie
of
being
angrie
valor
;
in
the
abilitie
of
lust
Staidnesse
.
These
powers
,
abilities
,
&
vertues
are
maymed
.
And
those
abilities
haue
not
those
vertues
,
Wit
is
maymed
with
ignorance
;
Wil
,
with
doing
wrong
;
Valor
,
with
cowardice
Staidenes
,
with
licentiousnes
.
Besides
the
outward
fences
,
imagination
,
and
appetite
,
which
are
common
to
beastes
,
man
had
wit
or
reason
,
and
will
,
of
the
gift
of
the
creator
peculiar
to
man
only
;
by
which
wee
esteeme
our selues
better
then
the
beasts
,
and
in
regard
therof
,
we
look
to
haue
them
in
subiection
vnder
vs
.
And
al
this
Reason
leadeth
vs
to
vnderstand
.
But
obserue
the
sequell
,
and
we
shall
find
,
as
the
corrupt
condition
of
mans
nature
is
now
,
that
whereas
imagination
ought
to
rule
the
fences
,
will
,
to
rule
the
appetite
,
and
Reason
to
rule
the
imagination
,
it
fareth
farre
otherwise
,
for
imagination
giueth
way
to
the
outward
sense
:
Appetite
ruleth
will
,
and
imagination
carrieth
Reason
at
her
pleasure
;
insomuch
,
that
the
very
sensuall
parte
which
is
the
meanest
,
carrieth
all
the
rest
,
and
maketh
Reason
an
vnderling
;
nay
,
oft
times
leaueth
Reason
quite
out
,
and
rebelleth
against
her
,
and
so
this
spirit
and
reason
of
ours
is
forward
to
nothing
but
euill
,
nor
enclined
to
any
thing
saue
base
,
and
transitorie
matters
.
It
fastneth
it self
to
the
earth
,
and
is
bondslaue
to
the
bodie
.
To
discouer
how
farre
the
auncient
Philosophers
(
out
of
such
reasons
as
they
had
)
waded
into
these
causes
,
would
require
a
long
worke
,
therfore
a
worde
or
two
.
Philosophie
it selfe
is
said
to
be
an
art
of
healing
the
soule
of
the
infirmities
whereinto
it
was
fallen
from
hir
first
perfection
.
The
first
step
thereunto
,
or
precept
is
,
Nosce
teipsum
,
begin
to
know
thy selfe
.
Aristotle
coulde
not
chuse
but
knowe
,
that
the
vnderstanding
and
minde
of
man
was
out
of
tune
,
when
in
his
Moralls
,
he
declareth
,
that
the
affections
ought
to
be
ruled
by
reason
,
and
our
mind
brought
from
extreames
into
the
meane
,
and
from
iarring
into
the
right
tune
.
Theophrastus
saith
,
that
the
soule
payed
well
for
her
dwelling
in
the
bodie
,
considering
how
much
it
suffred
by
the
bodies
meanes
:
shewing
that
he
considered
that
corruption
was
entered
into
man
,
euen
into
his
soule
,
mind
,
and
reason
.
Zoriastres
the
grand-child
of
Noa
,
and
auncientest
of
Philosophers
,
bewayleth
this
laps
,
fall
,
and
digression
of
the
race
of
mankinde
,
crying
,
alas
,
alas
,
the
whole
earth
mourneth
euen
vnto
children
.
And
Hermes
in
his
Poemander
giueth
it
a
most
absolute
conclusion
,
where
he
saith
,
God
created
man
after
his
owne
likenesse
,
and
gaue
him
all
things
to
vse
,
but
man
,
in
steed
of
staying
vpon
the
beholding
of
his
father
,
would
needes
bee
medling
and
doing
somewhat
of
himselfe
,
and
so
fell
from
the
heauenly
contemplation
,
into
the
sphere
of
elements
or
generation
.
And
because
he
had
power
ouer
all
things
,
he
began
to
fall
in
loue
with
himselfe
.
And
gazing
and
wondring
at
himselfe
,
he
was
so
intangled
,
that
he
became
a
bondslaue
to
his
body
,
being
before
at
libertie
.
Which
bondage
,
and
abasing
hee
intendeth
to
be
in
the
soule
,
mind
,
and
reason
of
man
.
If
we
shall
grow
a
little
neerer
to
this
matter
,
and
peruse
an
example
or
two
in
the
holy
Booke
of
God
;
consider
whether
it
were
corrupt
,
false
,
and
sophisticated
perswasions
and
Reasons
that
the
serpent
vsed
to
Eue
,
what
Reason
was
that
,
that
led
Caine
to
kill
Abell
,
or
the
Children
of
God
to
be
bewitched
with
the
beautie
of
the
daughters
of
men
,
or
the
Caldeans
to
erect
the
tower
of
Babel
.
The
effect
and
issue
will
shewe
what
kinde
of
reason
it
was
.
By
the
first
came
the
destruction
and
ouerthrowe
of
all
the
perfection
of
man
.
By
the
second
,
a
perpetuall
curse
to
the
murtherer
,
and
a
continuall
anguish
,
sorrow
,
and
griefe
to
his
heart
and
soule
.
By
the
third
,
an
vniuersall
deluge
vppon
the
face
of
the
whole
earth
:
And
by
the
fourth
,
an
vtter
confusion
of
languages
.
God
in
the
creation
made
al
things
in
order
:
and
Order
would
that
our
wit
should
obey
God
,
and
our
senses
and
appetites
obey
Reason
.
But
we
see
apparantly
,
that
for
breaking
this
order
,
these
confusions
haue
ensued
.
If
we
desire
a
plaine
demonstration
,
let
vs
looke
into
our selues
,
by
the
rule
afore
prescribed
into
things
inferior
to
vs
,
and
into
what
is
aboue
,
and
greater
then
our selues
.
As
the
inferior
creatures
,
whereof
the
sensitiue
are
the
chiefest
,
come
not
neere
man
in
excellency
,
vnderstanding
,
capacitie
,
nor
Reason
,
neither
do
they
striue
therein
,
but
abide
in
their
first
state
.
So
hath
God
left
in
himselfe
,
a
fulnesse
of
perfect
and
absolute
power
,
wisedome
,
and
vnderstanding
,
not
to
be
conceiued
,
nor
comprehended
by
the
wit
nor
reason
of
man
,
in
a
farre
greater
measure
then
mans
vnderstanding
and
reason
can
attaine
vnto
,
as
mans
vnderstanding
or
reason
was
at
any
time
aboue
the
beasts
of
the
earth
.
These
things
he
kept
absolutely
to
himselfe
,
to
be
a
Creator
,
to
be
obeyed
,
and
to
haue
none
equall
,
and
to
keepe
all
his
creatures
vnder
his
subiection
.
This
order
must
man
needes
be
doing
withall
,
it
was
not
inough
for
him
to
enioy
,
and
know
the
good
:
but
he
must
know
euill
also
.
And
in
truth
,
and
no
doubt
,
but
he
extended
his
reason
and
will
to
a
good
end
,
for
he
got
such
a
knowledge
of
euill
,
and
so
entangled
himselfe
therewith
,
that
he
abandoned
all
that
was
good
,
and
became
himselfe
a
very
masse
of
euill
.
Consider
this
reason
;
what
would
a
man
think
if
his
horse
shuld
turne
his
master
to
eate
grasse
,
and
lodge
in
the
field
,
&
he
to
feed
of
the
best
meats
,
and
stay
in
the
house
?
Nay
come
neerer
,
what
if
a
mans
seruant
,
nay
his
friend
;
or
to
be
short
,
his
owne
sonne
,
would
participate
in
worthinesse
with
the
father
,
&
take
dignity
from
him
,
and
become
the
absolute
owner
of
the
fathers
possession
in
his
life
,
and
make
him
liue
like
a
seruant
?
I
referre
the
censure
to
the
reader
,
because
I
know
not
how
neere
it
may
touch
him
,
being
matters
so
rife
in
practise
.
To
drawe
towards
the
conclusion
of
this
parte
,
it
is
greatly
to
be
considered
,
that
in
the
estimation
of
the
Creator
,
the
reasonable
soule
of
one
man
is
of
more
value
and
price
then
all
the
territories
of
the
world
,
euen
then
the
whole
earth
,
and
whatsoeuer
is
in
the
bowels
thereof
:
Reason
will
compell
thee
to
confesse
this
whether
thou
wilt
or
no
,
in
regard
of
the
immortalitie
of
the
one
,
and
corruption
and
finishing
of
the
other
.
The
earth
was
the
thing
giuen
;
and
man
the
donee
,
the
possessor
is
more
worth
then
the
thing
possessed
,
man
is
much
better
then
money
,
in
that
money
was
made
for
the
vse
of
man
,
and
not
man
for
the
vse
of
mony
:
but
see
how
the
vsage
thereof
agreeth
with
right
and
true
Reason
,
which
is
the
marke
we
shoote
at
.
Looke
into
some
particulars
,
and
obserue
how
many
men
thou
knowest
,
that
for
some
small
parte
of
the
earth
(
in
comparison
of
the
whole
but
a
crumme
)
that
had
rather
see
the
destruction
of
many
christian
soules
,
then
to
loose
any
part
therof
,
making
more
of
a
penny
then
of
the
life
of
his
brother
.
Nay
,
looke
into
the
will
of
men
,
and
obserue
therein
,
whether
they
regard
the
shedding
of
blood
&
murther
,
so
much
as
the
satisfying
their
will
?
What
hath
bene
the
cause
of
warres
and
slaughters
of
men
,
whereof
there
remaine
so
many
histories
:
but
the
breach
of
Order
,
and
making
a
fraction
of
Reason
.
In
the
ciuill
gouernment
of
countries
,
what
hath
beene
the
cause
of
iniuries
,
wrongs
,
violence
,
&
oppressions
,
peruerting
,
and
corruption
of
Iustice
,
vntrue
suggestion
,
periuries
,
subordinations
,
theftes
,
robberies
,
and
cruelties
,
but
that
men
exceede
the
bounds
of
right
and
true
Reason
?
Aske
the
great
man
,
and
the
rich
,
to
haue
commiseration
of
the
needy
,
and
his
hart
will
be
rather
enclined
to
crueltie
then
pitty
,
he
had
rather
haue
his
poore
debtors
bones
to
make
dice
,
then
become
pittifull
.
Aske
the
needie
,
and
him
that
is
in
distresse
how
he
findeth
it
,
and
hee
will
say
,
and
truely
,
that
the
world
hath
forsaken
him
,
friends
fall
off
,
&
those
of
his
owne
house
will
vse
him
,
not
much
better
then
poore
Iob
was
vsed
.
But
by
the
way
,
poore
man
,
take
this
for
thy
comfort
:
thy
reasonable
soule
is
better
then
all
the
rich
mans
treasure
,
yea
then
all
the
earth
beside
if
thou
haue
patience
for
a
season
.
To
conclude
,
let
euery
man
repaire
home
to
his
conscience
and
closet
of
his
owne
heart
,
and
examine
himselfe
before
the
seate
of
this
Empresse
:
Reason
how
much
hee
esteemeth
and
valeweth
the
landes
,
riches
,
and
transitorie
things
of
the
world
,
aboue
the
price
of
his
poore
brothers
Soule
and
life
:
nay
,
to
end
in
a
word
,
then
his
owne
Soule
:
examine
thy selfe
well
,
how
farre
thou
wouldest
extend
,
thy
mind
,
thy
word
,
thy
trauell
,
thy
othe
,
and
thy
very
Soule
,
to
procure
and
get
a
small
part
of
this
base
,
transitorie
,
and
corrupt
world
;
thou
shalt
need
no
other
satisfaction
,
but
that
right
and
true
Reason
is
corrupted
,
impaired
,
and
become
subiect
to
that
which
it
ought
to
gouerne
.
Sect.
VIII
.
Reasons
particular
gouernement
.
HAuing
furnished
the
former
arguments
with
some
matters
,
the
more
liuely
to
expresse
what
they
are
,
namely
,
the
Soule
of
man
immortall
,
the
excellent
quallitie
of
right
and
true
Reason
,
and
the
corruption
thereof
:
It
shal
agree
with
Reason
,
to
reremember
,
that
man
is
said
to
bee
an
abridgement
,
as
it
were
,
of
God
,
and
the
world
,
and
as
a
mirror
of
the
whole
worke
of
God
,
reduced
into
a
little
compasse
.
For
which
cause
he
is
called
a
little
world
of
himselfe
.
Now
,
if
by
obseruation
we
finde
an
orderly
kind
of
gouernment
,
obedience
,
and
disposition
,
in
diuers
parts
of
the
other
creatures
,
how
necessarie
it
is
for
euery
particular
and
priuate
man
,
that
wil
chalenge
himselfe
to
be
endued
with
Reason
,
to
descend
into
himselfe
,
and
examine
how
this
little
world
of
his
soule
,
his
reason
,
his
senses
,
and
his
body
,
is
ordered
:
And
how
,
and
in
what
maner
reason
doth
gouerne
,
and
will
,
appetite
,
affections
,
and
passions
do
obey
.
Let
a
man
pervse
himselfe
,
and
he
shall
finde
in
his
body
,
a
part
of
those
creatures
,
that
want
sense
and
Reason
:
As
his
haire
,
and
finger
nailes
;
he
shall
find
diuers
passions
and
perturbations
,
that
are
voide
of
Reason
.
A
body
which
we
cal
the
flesh
of
the
earth
,
a
vegitatiue
part
of
growing
,
as
the
plants
,
a
sensitiue
part
of
moouing
,
seeing
,
smelling
&c:
as
the
beastes
,
a
reasonable
part
in
an
immortall
soule
,
and
all
those
in
so
small
compasse
.
And
diuers
learned
writers
reason
,
that
man
,
and
the
course
and
motions
of
his
life
,
and
being
reasemble
,
the
very
course
of
the
celestiall
bodies
;
in
studying
whereof
they
haue
taken
great
paynes
.
And
Reason
it selfe
concludeth
this
point
of
diuinitie
,
that
in
man
there
is
immortality
and
mortality
,
the
one
of
the
soule
,
and
the
other
of
the
body
.
The
one
,
as
matter
subiect
to
corruption
and
wasting
;
and
the
Soule
,
a
substance
,
that
neuer
shall
leaue
to
haue
being
,
and
life
.
There
is
no
thing
,
nor
nature
whatsoeuer
,
that
is
either
knowne
,
or
can
be
conceiued
,
but
is
either
immortal
or
mortall
:
part
of
both
these
,
is
man
,
therefore
is
he
a
true
patterne
of
al
the
rest
,
and
so
consequently
of
the
whole
world
.
If
a
man
would
enter
into
consideration
,
what
a
wonderfull
thing
in
nature
,
the
coniunction
,
and
knitting
together
of
the
body
and
soule
is
,
seeing
the
soule
,
which
is
light
,
to
bee
within
the
heauy
body
,
that
which
is
of
coelestiall
fire
,
within
that
which
is
earthie
and
cold
,
inuisible
,
and
immortall
,
in
palpable
and
corruptible
earth
,
what
an
admirable
creature
was
man
if
he
knew
himself
?
The
definition
&
diuision
of
whose
soul
&
body
,
with
this
short
touch
,
I
leaue
the
reader
,
to
search
further
the
learned
writings
of
such
as
haue
treated
thereof
,
and
fearing
to
be
tedious
,
I
retire
to
my
former
purpose
,
that
euery
man
in
his
priuate
state
ought
to
consider
what
he
was
,
from
which
he
is
fallen
,
what
he
is
by
corruption
,
whereof
is
already
treated
,
what
he
would
bee
,
and
what
he
shal
be
,
which
done
,
he
shal
find
,
that
there
is
non
but
would
be
happy
.
But
the
corrupt
will
and
affections
tend
to
miserie
,
calamity
,
and
infelicitie
,
vnlesse
there
be
the
greater
care
and
gouernment
thereof
had
.
Now
as
wee
began
in
order
,
to
take
things
in
their
worthines
,
wherby
man
is
placed
aboue
the
rest
,
so
in
man
,
that
which
is
most
worthy
,
ought
to
be
preferred
aboue
the
rest
,
as
his
Soule
aboue
the
body
.
And
Reason
aboue
passions
,
and
affections
.
Reason
the
Queene
,
and
the
rest
subiect
.
Take
a
view
of
thine
owne
selfe
,
thy
soule
,
thy
conscience
,
thy
mind
,
thy
reason
,
thy
body
,
thy
sences
,
these
affections
,
passions
,
perturbations
,
and
imperfections
;
the
determination
of
the
heart
,
the
speech
of
the
mind
,
and
the
speech
of
thy
mouth
,
&
thou
shalt
be
driuen
to
shift
hard
for
help
to
excuse
thee
.
There
is
described
to
be
in
man
a
sensuall
appetite
,
which
the
Schoole
men
diuided
into
two
partes
the
lustfull
appetite
,
and
the
irefull
or
wrathfull
appetite
.
There
are
also
described
to
be
in
these
two
appetites
twelue
principall
passions
,
whereof
six
,
which
are
loue
,
and
hatred
,
longing
,
and
loathing
,
gladnesse
,
and
sadnesse
,
doe
folow
the
lustful
appetite
.
The
other
sixe
,
that
is
,
hope
,
and
dispaire
,
fearfulnes
,
and
foole-hardines
,
Cholericknes
,
&
coldnes
,
do
follow
the
irefull
part
.
That
these
are
al
sensual
,
is
plaine
,
in
that
they
finish
,
and
end
,
when
life
leaueth
the
body
.
Besides
,
the
very
bruite
beasts
haue
their
parts
in
them
as
well
as
men
.
These
are
the
subiects
which
in
euery
particular
body
,
and
gouernement
of
euery
person
ought
to
be
kept
in
obedience
vnto
reason
:
and
not
to
issue
or
proceed
any
further
,
than
they
can
shew
their
warrant
,
authoritie
,
and
commission
for
.
Nowe
seeing
the
imperfection
of
all
these
things
is
crept
into
the
corruption
of
the
nature
,
as
well
of
the
bodies
,
as
soules
of
men
,
it
behooueth
euery
one
therfore
to
summon
a
parliament
,
and
to
assemble
all
these
passions
and
affections
,
to
receiue
direction
,
howe
to
bee
disposed
,
in
what
causes
,
&
how
farre
.
And
to
receiue
reprehension
and
discipline
for
their
contempt
or
disobedience
.
For
the
discouerie
whereof
,
obserue
this
in
al
the
things
wherein
thou
employest
thy
minde
.
And
therein
first
consider
,
and
conclude
,
that
by
the
reasonable
soule
and
life
,
is
vnderstoode
,
such
a
soule
and
life
,
as
hath
counsell
,
iudgement
,
and
reason
,
which
was
created
to
this
ende
,
that
knowing
God
her
Creator
,
and
louing
him
,
in
regarde
thereof
,
she
might
honor
and
serue
him
.
&
finally
,
by
degrees
,
attaine
to
immortal
life
&
happines
,
which
is
appoynted
for
her
end
,
and
is
the
marke
she
should
labour
to
attaine
.
For
,
as
nothing
in
man
is
more
excellent
then
Reason
,
whereof
God
hath
made
thee
partaker
,
so
is
there
nothing
so
well
beseeming
thy
Reason
,
then
that
thou
know
,
loue
,
and
honour
God
,
as
whom
nothing
is
so
excellent
,
nor
vnto
whom
nothing
may
bee
compared
,
and
without
whom
,
thou
hadst
not
obtained
,
neither
being
,
life
,
sense
,
nor
reason
;
for
God
is
aboue
thee
,
God
is
beneath
thee
,
God
is
without
thee
,
God
is
within
thee
,
God
is
round
about
thee
,
God
is
euery
where
else
,
thou
wast
no
where
.
Nowe
when
thou
sendest
thy
mind
and
reason
into
the
bowelles
of
the
earth
,
to
search
there
,
for
things
of
much
virtue
,
as
golde
,
and
other
mettalles
,
weigh
by
the
rule
of
right
reason
,
to
what
vse
thou
intendest
the
employment
thereof
,
whether
to
the
glorie
of
the
Giuer
,
or
thine
owne
priuate
appetite
or
desire
,
whether
thou
esteemest
not
more
,
a
few
Flemmish
angells
,
than
the
blood
and
life
of
a
thousand
blessed
Saints
?
If
thou
growe
affected
to
the
garment
of
the
earth
,
the
grasse
of
the
field
,
and
their
stately
branches
,
consider
whether
thou
putte
true
difference
betweene
them
and
immortallitie
,
and
how
much
lesse
thou
arte
inquisitiue
after
Eternitie
,
than
those
corruptible
matters
.
Examine
thy selfe
,
whether
thou
be
thy
monies
maister
,
or
his
vassall
.
If
thy
liking
be
carried
after
the
moouing
things
,
consider
how
the
delight
and
pleasure
in
them
ouer-ruleth
thy
affections
,
and
taketh
vppe
thy
minde
from
contemplating
their
right
vse
,
and
the
end
whereto
they
were
appoynted
.
If
in
keeping
company
with
those
of
thine
owne
kinde
,
there
are
two
Sexes
;
The
first
betwixt
man
&
woman
,
in
which
is
ingendred
man
and
woman
.
And
therein
consider
that
Reason
shewes
thee
,
that
God
made
one
woman
for
one
man
,
and
but
one
man
for
one
woman
:
which
the
more
sheweth
the
excellencie
of
his
creation
,
in
that
hee
made
so
large
a
worlde
for
so
small
a
company
.
That
this
is
a
true
conclusion
,
not
to
be
violated
by
Reason
,
the
very
rule
of
euen-hoode
,
and
right
,
dooth
shew
.
For
whosoeuer
would
breake
wedlock
,
would
not
haue
the
same
measure
requited
to
himself
:
neither
doth
the
father
like
it
in
the
sonne
,
nor
the
mother
in
the
daughter
,
and
rather
than
confesse
it
,
Nature
her selfe
,
in
respect
of
her
originall
purenesse
,
is
so
ashamed
thereof
,
that
she
will
rather
commit
periurie
,
than
acknowledge
it
:
which
agreeth
well
with
the
wordes
of
Gods
owne
spirite
,
pronounced
by
Malachi
,
that
God
had
abundance
of
spirite
,
which
sheweth
that
he
might
haue
made
diuers
women
for
one
man
,
or
diuerse
men
for
one
woman
;
but
his
purpose
was
otherwise
,
howsoeuer
men
regarde
it
.
If
thy
purpose
be
,
in
accompanying
with
men
,
and
hauing
societie
with
them
,
respice
finem
,
to
what
end
it
is
,
whether
for
thy
present
pleasure
,
or
profit
,
or
the
endlesse
happinesse
of
immortalitie
.
In
these
matters
there
are
three
speciall
things
to
bee
considered
.
First
,
the
intent
and
purpose
of
thy
minde
,
and
the
conference
and
conclusion
there
,
before
any
words
vttred
.
The
second
is
the
words
which
are
the
minds
messengers
,
to
make
knowne
hir
intent
.
The
third
is
the
actions
&
practicke
parts
thereof
.
Consider
therefore
,
whether
thy
mind
,
and
thy
wordes
agree
,
and
whether
thy
words
&
actions
agree
.
And
in
them
all
,
haue
regarde
,
that
thy
purpose
be
honest
,
for
nothing
is
agreeing
with
right
reason
that
is
not
truely
honest
:
and
nothing
truly
honest
which
a
man
desireth
to
an
other
,
and
would
not
haue
the
same
befall
to
himselfe
.
Now
if
in
thy
mind
thou
conceiue
mischiefe
,
fraude
,
and
deceit
,
and
thy
mouth
pronounceth
smoothe
and
pleasing
wordes
,
send
Reason
to
inquire
,
who
it
is
that
sitteth
betweene
thy
minde
,
and
thy
mouth
,
that
causeth
this
iarre
betweene
thy
heartes
intent
,
and
thy
voyced
speech
:
and
she
will
finde
there
placed
that
subtil
sophister
that
beguiled
Eue
with
an
Apple
,
neuer
intending
more
mischiefe
than
vnder
smoothe
wordes
,
Mel
in
ore
,
verba
lactis
:
fel
in
corde
,
fraus
in
factis
.
If
thy
actions
and
performance
accomplish
not
thy
promises
,
thy
reason
will
shew
,
there
was
corruption
in
thy
minde
,
or
weakenesse
in
thy
vnderstanding
,
that
wouldest
a
duenture
to
promise
matters
aboue
thy
abilitie
.
If
thy
mind
be
discontented
(
which
is
a
generall
thing
among
men
)
some
in
wishing
to
change
their
sex
,
as
men
to
be
women
,
&
women
to
be
men
:
old
men
to
be
yong
,
children
to
bee
of
ripe
age
,
the
single
to
be
married
,
the
coupled
to
bee
asunder
,
the
seruant
to
be
Master
,
the
Maister
to
be
seruant
,
the
rich
to
be
more
rich
,
the
poore
to
be
as
rich
,
the
needy
to
haue
the
wealth
of
his
neighbour
,
the
man
subiect
to
obedience
to
rule
the
gouernor
oft
times
,
to
be
freed
of
his
great
burthen
.
And
this
which
is
a
generall
fault
in
euery
man
of
aduancement
and
preferment
,
to
excel
,
and
to
beare
Rule
,
insomuch
,
that
oft
times
the
subiect
vniustly
contendeth
for
the
kingdome
.
A
thousand
other
things
there
are
in
seeking
of
nouelty
,
exchange
of
trades
,
and
courses
of
life
,
of
health
,
and
libertie
,
and
such
like
;
which
I
leaue
to
rehearse
and
send
thee
to
thy selfe
for
resolution
.
Peruse
thy
whole
body
,
and
thou
shalt
finde
diuers
necessary
parts
and
members
,
as
the
feete
,
the
legges
,
the
hands
,
the
armes
,
the
head
,
the
eyes
,
the
teeth
,
the
liuer
,
stomake
,
lungs
,
yeines
,
sinewes
,
arteries
,
&
such
like
;
Al
which
tend
to
the
performance
of
seueral
duties
and
offices
to
the
heart
,
and
the
life
therein
placed
.
And
as
none
of
these
can
be
wanting
,
to
make
a
perfect
bodie
,
so
none
of
them
enuy
another
,
nor
desire
to
change
;
&
being
made
for
these
seueral
vses
,
cannot
exchange
places
nor
offices
.
So
is
it
thy
case
to
be
a
part
or
member
of
another
world
.
And
as
thou
wouldest
not
bee
a
stone
,
to
bee
the
richest
Iewell
:
nor
a
tree
,
to
bee
the
greatest
Cedar
;
a
beast
,
to
bee
the
great
Behemoth
;
a
fish
,
to
bee
the
great
Leuiathan
;
nor
a
Diuell
,
to
be
Belsabub
himselfe
:
So
Reason
teacheth
,
that
thou
canst
not
be
Moses
nor
Elias
,
Salomon
nor
Dauid
;
not
borne
of
the
roote
of
Iosse
,
no
Romane
,
Itulian
,
nor
German
;
thou
canst
haue
no
other
Father
nor
Mother
then
thine
owne
.
If
thou
be
not
borne
of
the
blood
Royall
,
it
is
not
Gods
fault
:
But
if
thou
rashly
aspire
to
that
wherto
thou
art
not
borne
,
it
is
thy
fault
.
And
the
same
reason
whereby
thou
requirest
to
haue
dominion
ouer
thy
inferior
,
requireth
thou
shouldest
obey
thy
superior
.
For
the
powers
that
are
ordained
of
God
,
among
whom
the
king
is
the
most
excellent
,
carrying
representation
of
the
maiestie
,
iustice
,
and
mercie
of
God
.
If
thou
send
forth
,
(
as
thou
must
of
necessity
)
any
of
thy
appetites
,
affections
,
or
passions
.
Then
giue
them
their
Commission
,
for
feare
of
offending
:
and
omitting
the
rest
,
I
will
particularly
touch
these
.
And
first
,
concerning
necessarie
things
,
if
thou
suffer
thy
affection
,
or
passion
of
thirst
at
libertie
,
let
her
not
riott
so
farre
as
to
ouer-maister
thy
Reason
,
be
as
carefull
in
thy
greatest
drought
to
keepe
moderation
therein
,
as
thou
art
fearefull
,
to
burne
thy selfe
with
fier
,
when
thou
art
most
colde
;
be
as
wary
in
that
point
as
thou
woldest
be
to
put
a
sword
into
a
madde
mans
hand
.
If
thy
passion
of
hunger
craue
libertie
,
set
her
boundes
that
she
surfett
not
,
nor
waste
as
much
in
one
day
,
as
would
satisfie
thee
a
moneth
:
If
the
affection
of
cold
require
clothes
,
giue
her
a
law
,
that
she
exceede
not
hir
bounds
,
by
putting
on
thy
whole
wealth
in
a
sute
of
apparrell
.
If
thy
affection
of
Loue
,
or
rather
Lust
,
be
extraordinarily
busie
,
take
order
in
time
that
shee
ouer-runne
not
her
compasse
.
And
as
Loue
is
properly
said
to
be
a
desire
of
things
faire
,
goodly
,
and
beautifull
;
so
lett
her
not
extend
them
further
then
to
things
honest
,
profitable
,
and
possible
.
For
if
the
thing
thou
loue
bee
not
honest
,
it
will
be
a
clogge
to
thy
conscience
;
if
not
profitable
,
it
wil
be
wearisome
to
thy
life
;
if
not
possible
,
it
will
turne
into
griefe
,
and
so
either
into
a
desperate
or
mad
humor
.
For
if
Plato
conclude
rightly
,
that
all
things
in
this
world
are
engendered
by
loue
,
thou
hast
Reason
,
to
take
heede
thou
abuse
it
not
,
and
it
become
thine
owne
confusion
.
If
thou
hate
,
see
it
bee
vice
,
&
not
vertue
,
for
there
is
none
so
impudent
,
but
will
confesse
that
vertue
is
a
good
of
the
soule
;
and
vice
beeing
the
contrary
,
is
an
euill
.
If
Reason
be
thy
medicine
,
the
contrary
must
needs
be
the
sicknes
of
the
Soule
.
If
thou
feele
sadnes
or
sorrow
comming
fast
towards
thee
,
set
Reason
stoutly
and
valiantly
to
defend
thee
from
it
,
remembring
Salomons
conclusion
,
that
a
sorrowfull
hart
drieth
vp
a
mans
bones
:
yet
mistake
not
my
meaning
,
for
godlie
sorrow
for
thy
misdeedes
,
is
a
good
protection
against
the
other
.
In
the
case
of
friendship
,
take
Aristotles
Moral
for
thy
direction
,
perfect
friendship
is
among
good
men
that
loue
vertue
,
and
in
all
things
avoide
rashnesse
:
out
of
this
Reason
Darius
acknowledged
,
he
had
rather
haue
one
Zopirus
,
then
the
conquest
of
twentie
Babilons
.
If
the
thing
thou
hope
for
,
bee
grounded
vpon
Reason
,
and
depend
vpon
a
possible
;
attaining
the
same
,
it
will
in
it selfe
protect
thee
from
despaire
.
And
if
thy
hope
be
rightly
in
God
,
Reason
will
teach
thee
to
depend
on
his
prouidence
,
and
not
to
hope
for
vain
or
impossible
matters
.
And
seeing
that
hope
is
the
fountain
&
trade
of
al
sortes
of
mens
employment
in
this
life
,
there
is
great
cause
it
should
depend
vpon
Reason
,
&
not
rashly
consume
that
a
man
hath
,
and
foolishly
hope
for
more
.
Many
vaine
things
follow
vaine
hope
,
which
commonly
worke
confusion
.
As
the
hope
and
expectation
of
vaine
glory
is
vaine
:
so
is
the
excessiue
charge
of
building
,
of
apparrel
,
of
diet
,
prodigalitie
,
and
popularity
,
which
foloweth
the
same
as
vaine
,
&
consumeth
the
affected
thervnto
,
alluding
to
this
saying
:
Hee
that
striueth
to
bee
friend
to
many
:
can
hardlie
be
friend
to
any
.
Vain
hope
of
riches
,
honor
,
dignitie
,
and
things
not
like
to
be
obtained
by
the
rule
of
reason
hath
broght
many
to
distracted
wittes
,
and
wilful
destroying
of
themselues
.
In
the
attempting
of
things
something
vncertaine
,
examine
these
two
passions
,
by
the
rule
of
reason
,
fearefulnesse
,
&
hardines
:
for
as
they
are
two
extreams
,
so
yet
is
the
meane
of
them
,
a
good
temper
.
As
cowardly
fearefullnes
is
to
be
abandoned
,
so
is
fool-hardines
vtterly
to
be
reiected
.
The
temper
wherof
Salomon
sheweth
,
where
he
saith
:
Blessed
is
the
man
that
alwayes
standeth
in
feare
.
But
he
that
hardeneth
his
heart
,
shall
fall
into
mischiefe
.
Which
meane
is
fully
described
by
Esay
in
66.
chapter
,
saying
:
whom
shall
I
regard
saith
the
Lord
,
but
him
that
is
milde
and
gentle
,
and
standeth
in
feare
of
my
wordes
?
And
God
himselfe
saide
,
that
Moses
was
a
mylde
man
aboue
all
that
liued
,
accompting
mildenesse
for
the
height
of
vertue
.
And
bicause
in
the
ireful
appetite
,
heate
,
choler
,
and
fury
,
beare
a
great
sway
,
which
like
the
raging
fire
consumeth
without
measure
.
Thou
hadst
neede
ride
such
a
colt
with
a
strong
mus-roll
,
and
musle
it
as
thou
woldest
a
biting
mastiffe
,
lest
in
thy
rage
they
ouercome
thy
Reason
,
and
rebell
against
their
Queene
,
and
by
treason
,
they
bring
thy
life
to
confusion
.
Cicero
in
his
fourth
booke
of
his
Tusculane
questions
saith
:
The
fountaine
of
incombrance
,
is
,
intempeperance
,
which
draweth
,
and
estrangeth
vs
from
true
Reason
,
and
is
so
contrary
vnto
it
,
that
it
is
vnpossible
to
gouerne
and
restraine
the
lusts
&
desires
of
the
heart
:
Selfe-will
,
rash
vowes
,
outragious
othes
,
intemperate
furie
,
and
franticke
madnesse
,
do
commonly
follow
this
wilfull
appetite
,
if
it
be
not
very
moderately
tempered
with
respectiue
consideration
.
Al
these
passions
,
if
they
be
inordinate
,
are
the
daughters
of
pride
,
from
whence
commeth
whatsoeuer
is
euill
,
of
whom
beware
&
take
heed
,
as
of
the
Crocadile
,
or
the
sword
of
thy
malitious
enemy
.
If
thou
wilt
be
carefull
and
curious
in
framing
thy
timber
for
the
building
of
a
house
,
that
euery
thing
be
fitt
and
proportionable
:
so
hast
thou
need
to
take
as
great
care
in
reforming
and
keeping
thy
passions
and
affections
,
subiect
within
the
rule
of
Reason
.
And
for
conclusion
take
this
,
that
the
performance
hereof
requireth
,
as
much
paines
,
dilligence
,
&
labour
,
as
any
mecanicall
art
:
for
of
all
mischiefes
,
idlenes
is
the
most
daungerous
,
which
right
Reason
cannot
abide
,
nor
endure
in
hir
Court
;
which
cherisheth
and
aduaunceth
the
labor
of
the
mind
,
which
I
commend
vnto
thee
aboue
all
riches
.
Sect.
IX
.
Reasons
publike
gouernment
.
IN
euery
gouernment
and
order
,
the
beginning
is
taken
from
the
least
,
&
vnworthiest
partes
,
as
Gramer
beginneth
at
letters
,
Geometrie
from
the
point
.
Arithmeticke
from
the
vnitie
,
Musicke
from
the
note
,
and
so
proceedeth
to
the
better
parts
.
He
that
runneth
most
swiftly
,
began
to
creepe
,
then
to
stand
,
after
to
pase
,
and
so
by
degrees
to
the
facilitie
of
his
speede
:
So
in
the
cases
of
gouernment
of
a
publicke
estate
,
the
beginning
is
at
one
person
,
singularly
by
himselfe
:
Which
is
euery
mans
case
,
and
therfore
did
I
indeuoure
to
handle
that
matter
;
first
,
that
euery
man
gouerning
himselfe
rightly
,
might
the
more
fitly
and
sufficiently
become
a
member
of
a
well
gouerned
common-wealth
:
for
Reason
sheweth
that
it
is
well
or
ill
,
with
the
publike
state
,
as
all
her
partes
are
particularly
gouerned
,
euen
from
the
least
to
the
greatest
.
As
the
Magistrate
is
said
to
be
the
head
;
and
the
people
,
the
body
of
the
common-wealth
:
So
hath
Reason
added
a
third
matter
to
giue
life
vnto
this
body
,
and
to
be
,
as
it
were
,
the
soule
of
this
head
and
body
,
which
is
the
law
wherby
al
the
parts
therof
are
kept
in
order
.
This
law
ought
to
allow
soueraintie
in
one
,
and
obedience
in
al
the
rest
.
The
ministers
and
officers
of
the
Lawe
are
her
mouth
,
whose
wisedome
,
vnderstanding
,
iudgement
,
integritie
,
constancie
,
indifferencie
,
and
fidelitie
,
should
be
as
iust
&
equall
as
the
beame
that
beareth
the
ballance
,
wherewith
Gold
is
weighed
:
and
the
standard
measure
that
alloweth
to
euery
one
alike
.
As
the
Soule
and
mind
of
man
walketh
betweene
heauen
and
earth
,
and
considereth
of
them
both
:
So
doth
the
right
minister
of
the
law
descend
into
the
Soule
of
the
law
,
and
walketh
betweene
the
head
and
the
lower
parts
of
the
common-wealth
,
and
considereth
them
both
,
giuing
to
each
his
euen
measure
;
not
a
dramme
to
him
that
ought
to
haue
a
gallon
,
nor
a
bushell
to
him
that
ought
to
haue
no
more
then
a
pinte
,
but
to
euery
man
according
to
his
right
.
I
mind
not
to
discourse
of
the
diuersitie
of
gouernments
,
and
what
they
are
,
and
how
the
vse
of
them
haue
bin
in
other
countries
:
as
the
Aristocracie
,
Democracie
,
Monarchie
,
Oligarchy
,
or
,
Duarchie
,
and
diuers
other
gouernments
.
But
pursuing
my
purpose
,
to
discouer
to
the
weake
,
and
meaner
sort
of
men
,
their
places
,
duties
,
and
offices
,
hold
my selfe
happie
,
that
I
am
a
poore
subiect
and
member
,
vnder
this
most
naturall
and
most
auncient
gouernment
of
a
Monarchie
,
the
head
and
guide
whereof
God
long
continue
with
great
comfort
and
ioy
,
which
would
be
much
the
more
increased
,
if
her
subiects
,
the
members
of
this
body
,
would
,
according
to
tru
and
right
Reason
,
do
their
duties
,
and
performe
their
obedience
towardes
God
,
their
countrie
,
and
her
sacred
Maiestie
.
Many
men
haue
trauelled
in
other
countries
,
to
gaine
experience
of
vsages
abroad
,
wherein
they
oftentimes
so
much
delight
,
that
they
forget
their
owne
true
and
naturall
countries
vse
;
others
learne
languages
,
when
striuing
to
attaine
the
accent
of
the
french
,
forgot
to
speake
their
countries
language
,
and
so
haue
no
fit
speech
at
all
.
Some
men
follow
others
so
long
,
that
they
lose
themselues
.
Some
are
so
eagre
to
search
into
the
faults
of
others
,
that
forgetting
themselues
,
they
runne
into
vnrecouerable
errors
.
The
prodigal
man
commendeth
expense
,
delighting
in
a
vaine
praise
,
til
he
haue
wasted
all
his
estate
,
vtterly
contemning
frugalitie
.
The
churle
exceedeth
as
much
in
misery
,
and
despiseth
liberalitie
.
The
vaine-glorious
is
rauished
with
kinde
words
of
the
flatterer
,
reiecting
true
aduise
.
The
prowde
is
insolent
and
outragious
,
neuer
satisfied
with
reason
.
The
kinde-hearted
,
rather
than
he
will
sit
out
of
the
company
of
fooles
,
will
make
a
foole
of
himselfe
.
The
Gentlemans
son
must
take
no
paines
,
it
is
against
his
reputation
.
The
Scholler
oftentimes
insteade
of
proceeding
in
virtue
and
honest
causes
,
studieth
and
practiseth
mischiefe
and
falshoode
.
He
that
hath
once
waited
at
his
Maisters
Table
,
thincketh
it
a
disgrace
,
at
anie
time
after
,
to
take
the
plough
in
hand
.
And
if
the
poore
father
hath
brought
vp
his
sonne
to
some
place
of
preferment
,
it
is
hard
if
the
sonne
be
not
ashamed
of
his
father
.
The
friend
(
for
the
most
part
)
is
in
shew
:
and
to
serue
his
owne
turne
,
wil
not
sticke
to
supplant
him
,
whome
he
ought
most
to
regarde
.
The
countrieman
is
neuer
quiet
vntill
hee
haue
the
marchants
money
:
and
the
marchant
commonly
maketh
his
match
so
,
as
he
will
not
loose
by
the
bargaine
.
But
whosoeuer
obserueth
what
others
,
protestations
,
vntruths
,
deceits
,
cunnings
,
crafts
,
and
collusions
are
vsed
amongst
all
sorts
,
shall
well
find
,
that
Reason
hath
not
her
right
gouernement
.
If
anie
man
looke
but
into
the
Comoedy
that
treateth
of
the
Humors
of
men
,
and
the
booke
of
Cony-catching
,
he
shall
see
those
errors
very
liuely
,
and
at
full
discouered
.
Now
,
as
the
beginning
of
gouernment
,
is
at
a
priuate
man
,
so
the
first
that
followeth
,
is
the
gouernement
of
a
priuate
family
,
in
which
the
maister
of
the
house
hath
authority
to
impose
domesticall
Lawes
.
The
next
is
betweene
the
Lord
and
Tenants
,
ouer
whome
the
Lord
hath
authoritie
to
appoynt
ordinaunces
,
and
to
receiue
an
othe
of
fidelitie
.
Then
followeth
the
gouernement
of
Tithings
,
of
Towneships
,
of
Citties
,
of
Counties
,
&
so
concludingly
of
the
whole
state
,
whereof
to
dilate
,
would
be
ouer
tedious
.
The
collegiate
and
ecclesiasticall
gouernements
,
and
al
priuileged
places
,
ought
to
haue
repaire
to
one
head
.
At
one
is
the
beginning
of
obedience
:
and
at
one
,
is
both
the
beginning
and
end
of
gouernement
.
And
whatsoeuer
is
meane
betweene
those
buttols
or
boundes
,
is
the
publique
state
,
which
by
reasons
rule
and
law
,
are
to
be
ordered
and
disposed
,
like
as
the
stuffe
and
seuerall
matters
that
goe
to
the
building
of
an
house
,
which
,
as
they
are
to
be
at
the
direction
of
the
principall
woorkeman
,
yet
are
they
not
to
be
lost
,
nor
spoiled
:
so
is
it
in
the
case
of
gouernment
,
for
the
ordering
of
causes
,
and
suppressing
of
disorder
in
a
publique
consideration
,
without
confusion
of
any
.
In
which
publike
state
many
ancient
,
laudable
,
and
godly
Lawes
haue
beene
made
,
which
of
themselues
,
are
in
the
common-wealth
,
as
the
soule
is
in
the
body
of
a
man
,
when
hee
either
sleepeth
or
waketh
.
The
life
of
the
law
is
the
minister
and
officer
thereof
,
who
should
distribute
the
same
to
the
indifferent
and
equall
good
of
all
.
It
is
as
the
line
or
plumbe
rule
,
whereby
the
workeman
guideth
his
building
vpright
.
Gentle
Reader
,
consider
with
thy selfe
,
which
part
of
this
building
thou
art
,
wherof
this
maine
state
consistes
,
and
reason
with
thy selfe
,
if
thou
bee
contented
or
discontented
with
thine
estate
,
and
the
cause
that
mooneth
thee
thereunto
:
and
likewise
consider
whether
that
cause
be
reasonable
,
or
not
,
if
thou
finde
,
no
,
suppresse
it
,
set
the
queene
of
thy
passions
and
affections
to
iudge
thereof
,
and
reforme
thine
errour
:
which
,
if
euery
man
in
this
Land
would
performe
,
her
Maiesties
gouernment
would
farre
passe
the
gouernement
of
Numa
Pompilus
,
or
any
that
euer
liued
.
If
we
enter
into
consideration
,
of
the
seuerall
kindes
of
liuing
things
,
how
the
bond
of
nature
dooth
make
them
affect
the
company
and
fellowship
of
creatures
,
of
their
owne
sorte
,
to
liue
together
in
assemblies
with
a
kinde
of
pleasure
and
contentment
.
The
beasts
,
on
the
earth
,
in
the
ayre
,
the
birds
,
and
in
the
water
,
the
fishes
,
wherein
they
holde
themselues
strongest
,
and
most
safe
,
as
they
are
gathered
together
into
greatest
companies
,
in
a
kinde
of
agreement
,
as
their
natures
are
expressed
by
Aristotle
,
and
others
of
like
learning
.
It
will
enforce
men
to
wonder
at
their
owne
intemperate
gouernment
,
considering
that
against
one
beast
,
or
bird
that
killeth
one
an
other
of
his
owne
kinde
,
there
are
thousands
of
men
murthered
,
and
vnnaturally
slaine
by
their
compares
;
so
that
among
men
,
reason
so
litle
preuaileth
,
that
the
very
sensuall
partes
rebell
against
their
owne
nature
.
Insomuch
,
that
men
,
through
their
vnreasonable
actions
,
committe
that
which
the
vnreasonable
beasts
do
eschew
to
performe
.
Had
not
Reason
neede
to
impose
laws
,
to
suppresse
these
disorders
?
In
the
priuate
body
of
a
man
,
if
the
gangrina
take
any
member
,
which
is
like
to
bring
the
whole
bodie
to
death
,
&
destruction
,
will
not
the
head
,
the
heart
,
and
all
the
rest
of
the
members
consent
to
the
seuering
that
member
from
the
body
to
saue
the
rest
?
So
in
the
state
of
a
common-wealth
,
to
preserue
the
principall
and
generall
parts
,
Reason
hath
made
lawes
,
not
to
respect
any
particular
that
shall
grow
daungerous
to
the
whole
,
and
specially
,
to
the
head
,
which
is
the
life
&
honor
of
the
rest
.
As
the
priuate
man
that
hath
his
legge
cut
off
,
to
saue
his
body
,
hath
no
pleasure
,
but
paine
and
griefe
in
losing
the
same
:
So
the
good
Magistrate
,
hath
no
pleasure
in
the
death
or
punishment
of
the
subiect
,
but
is
rather
grieued
that
any
such
member
should
be
so
corrupted
as
he
may
not
be
abidden
to
remaine
.
The
law
is
said
to
be
the
blood
,
&
bond
of
the
commonwealth
,
the
spirit
therof
.
The
law
is
said
to
be
a
singular
reason
imprinted
in
nature
,
commanding
those
things
that
are
to
be
done
,
and
forbidding
the
contrary
:
by
which
the
men
of
the
first
world
liued
without
any
written
law
at
all
.
Besides
the
written
law
,
the
law
of
nature
is
a
sence
and
feeling
,
which
euery
man
hath
in
himselfe
,
and
in
his
conscience
,
wherby
he
discerneth
betweene
good
and
euill
.
The
lawe
is
as
the
medicine
,
the
minister
and
distributer
therof
,
as
the
Phisition
,
&
the
offender
,
the
patient
.
As
in
some
causes
,
though
the
Phisition
do
not
giue
the
potion
rightly
,
nor
the
patient
haue
a
stomake
to
endure
the
taking
;
yet
is
not
the
fault
in
the
simple
medicine
,
but
in
the
giuer
and
receiuer
,
or
one
of
them
.
The
wrong
is
not
in
the
law
,
if
thou
bee
corrected
for
thy
offence
,
but
in
thy selfe
for
thine
error
.
Many
a
man
being
sicke
of
an
ague
,
findeth
fault
with
his
drinke
,
where
in
truth
the
fault
is
in
his
taste
:
the
like
may
be
said
of
those
that
complaine
of
the
iniustice
of
the
law
,
when
alas
,
it
is
a
dombe
thing
of
it selfe
,
and
intendeth
no
harme
to
any
,
but
the
wel
vsing
or
abusing
thereof
is
the
matter
that
is
to
be
considered
.
The
euill
disposed
,
wisheth
there
were
no
law
,
that
he
might
vsurpe
ouer
the
good
,
or
at
least
,
he
holdeth
the
law
,
to
be
ouer-seuere
,
to
punish
his
fault
;
on
the
other
side
,
the
honest
minded
man
,
findeth
that
the
offences
against
the
law
,
are
notfully
,
and
speedily
reformed
.
To
treate
of
the
diuers
kindes
of
lawes
,
of
diuers
Countries
,
and
the
seueral
vses
of
them
,
I
intend
not
,
but
to
leaue
a
note
to
men
of
ordinary
vnderstanding
,
that
the
gouernment
of
men
,
vsed
by
the
discipline
of
lawes
,
is
as
necessary
as
the
life
,
to
preserue
the
body
from
putrifaction
.
He
that
thinketh
it
an
easie
,
or
sleight
matter
,
to
put
his
hand
into
medling
,
or
dealing
with
state
matters
,
making
of
new
lawes
,
or
,
abrogating
the
old
,
as
if
they
were
to
bee
put
off
and
on
,
like
a
garment
,
or
fantastically
changed
,
as
the
wild
humor
of
some
few
affect
,
let
them
consider
what
Demosthenes
said
of
the
decrees
among
the
Locrians
,
that
euery
Citizen
that
was
to
bring
in
a
new
lawe
,
shoulde
come
and
declare
it
publikely
with
a
halter
about
his
necke
,
to
the
intent
,
if
his
law
were
for
the
vnworthinesse
thereof
reiected
,
hee
should
presently
be
strangled
.
Such
consideration
must
be
taken
of
the
law
,
saith
Isiodore
,
that
we
must
not
iudge
of
it
,
but
according
to
it
,
nor
(
saith
Cliton
)
the
people
must
not
hearken
so
much
to
the
orator
or
aduocates
of
the
law
,
as
to
the
truth
of
the
law
it selfe
.
Pausanias
Reason
,
wherfore
the
lawes
among
the
Lacedemonians
ought
not
to
be
altred
,
was
,
for
that
the
lawes
ought
to
bee
rulers
ouer
men
,
and
not
men
maisters
ouer
the
law
.
If
Mercurius
Tresmegistes
tooke
great
paines
and
labor
,
to
compose
lawes
for
the
ordering
&
gouerning
of
the
Egiptians
;
Phoroneus
,
among
the
Greetians
;
Solon
among
the
Athenians
;
Lycurgus
among
the
Sithians
;
Numa
Pompilus
among
the
Romans
;
Pharomond
among
the
Frenchmen
;
Charles
the
great
among
the
Almans
;
Iulius
Caesar
and
others
,
among
the
English
,
that
were
as
lightes
to
their
feuerall
gouernments
.
wherby
their
subiects
might
liue
in
obedience
,
to
the
state
,
and
haue
Iustice
,
ministred
&
distributed
among
them
according
to
their
equall
rights
,
which
to
their
immortall
honor
,
haue
continued
in
those
countries
,
for
the
reasonable
guiding
of
the
people
?
what
do
the
infringers
,
violaters
,
corrupters
,
or
contempners
,
of
those
lawes
,
whereof
there
are
many
,
deserue
?
Ignorance
,
ignorantly
,
is
holden
,
to
be
the
Mother
of
Deuotion
,
which
opinion
,
hath
bred
a
wonderful
confusion
in
the
world
:
for
if
it
bee
the
Mother
,
and
Deuotion
,
the
childe
,
they
know
not
one
another
;
and
for
want
of
knowledge
must
needs
erre
.
Concerning
themselues
,
Partus
sequiturventrem
,
the
Danghter
followeth
the
Mother
.
Ignorance
hath
no
acquaintance
,
much
lesse
alliance
with
Reason
,
and
therefore
cannot
apprehend
nor
embrace
things
grounded
on
Reason
.
Ignorance
is
the
opposed
enemy
of
Reason
,
and
leadeth
to
all
outragious
and
vnlawful
attempts
:
Blind
Deuotion
her
Daughter
inciteth
and
stirreth
vp
the
minds
of
men
to
sensualitie
,
selfe-will
,
rashnes
,
intemperance
,
foole-hardinesse
,
stubbornnes
,
contempt
,
and
the
vtter
subuersion
of
the
lawes
,
ordinances
,
and
directions
that
Reason
hath
prouided
.
This
Ignorance
,
and
her
brood
,
hath
spred
abroad
many
seditious
and
slanderous
reproches
of
indignitie
,
insufficiencie
and
grosse
defects
to
bee
in
the
Lawes
,
whereby
this
countrie
wherein
we
liue
is
gouerned
.
And
this
Ignorant
and
foule
error
,
hath
dispersed
it selfe
into
many
quarters
;
and
gotten
strong
hold
in
the
world
.
To
set
downe
the
particular
errors
in
that
behalfe
,
and
to
answer
them
fully
,
woulde
require
a
great
volume
,
woorth
the
writing
,
and
woorthy
the
reading
,
wherein
I
will
not
now
insist
.
The
like
may
I
say
of
the
continuall
and
daily
euasions
and
slidings
from
the
true
tuch
and
period
whervnto
the
practise
and
execution
of
the
Lawe
should
tend
.
Which
fault
,
in
the
abusiue
practisers
of
the
lawe
,
hath
beene
a
great
cause
that
the
burthen
of
that
reproach
,
although
vntruely
,
is
layd
so
heauy
vpon
the
lawe
it selfe
.
I
may
not
giue
way
to
the
scope
of
this
Discourse
at
large
.
And
therfore
,
to
satisfie
the
ignorant
hereof
,
in
some
measure
,
I
send
him
to
behold
and
view
these
speciall
poyntes
,
concerning
the
course
of
gouernement
established
,
and
set
downe
by
reason
and
law
.
The
Maister
of
a
house
ordereth
his
housholde
,
agreeing
with
the
conditions
thereof
;
as
the
Babe
newely
borne
is
nourished
with
the
mothers
milke
;
the
elder
children
at
schoole
,
to
learne
rudiments
,
how
to
be
disposed
at
riper
age
;
those
grown
to
mans
state
,
are
employed
in
other
busines
;
the
seruaunts
labour
for
all
,
and
the
maister
careth
and
prouideth
for
all
;
The
apprentice
is
bound
for
yeares
,
which
hee
must
serue
out
before
hee
can
haue
his
freedome
.
The
Schoole
maister
hath
ordinaunces
not
to
be
broken
;
and
hee
dealeth
with
those
whome
hee
teacheth
,
according
to
their
capacities
;
first
he
teacheth
letters
,
then
sillables
,
then
wordes
,
and
after
languages
,
and
the
congruitie
of
them
;
and
after
,
the
knowledge
of
the
tongues
,
he
teacheth
Artes
:
and
thus
by
degrees
proceedeth
in
a
reasonable
and
a
temperate
manner
to
the
furnishing
of
that
which
belongeth
to
his
place
.
The
Vniuersities
haue
lawes
and
ordinances
,
to
approoue
,
trie
and
examine
,
the
woorthinesse
,
sufficiencie
,
and
honesty
of
those
,
whom
they
intend
to
grace
with
Titles
or
Dignities
of
learning
,
as
the
seuerall
professions
whereunto
they
bend
themselues
leade
:
out
of
which
proceede
our
reuerend
Diuines
,
learned
Ciuilians
,
and
necessary
Physitions
;
besides
the
woorthy
storage
of
the
famous
Innes
of
Court
,
royall
court
,
and
other
places
.
In
Citties
and
Townes
corporate
,
they
haue
orders
for
the
election
and
choyse
of
men
from
office
to
office
,
and
by
degrees
to
loke
into
the
sufficiencies
,
abilities
,
discretions
,
and
vnderstandings
of
men
before
they
be
admitted
to
beare
the
principall
gouernment
.
And
therein
is
likewise
to
be
obserued
,
that
Reason
hath
imposed
a
fit
ordinance
,
that
by
a
common
and
generall
election
the
chiefe
officer
is
to
be
chosen
.
In
which
corporations
,
as
there
are
many
Companies
,
whereof
these
gouernments
doe
consist
:
So
hath
each
of
these
Fraternities
,
speciall
orders
and
ordinances
,
in
their
peculiar
and
particular
offices
.
In
this
behalfe
there
are
many
orders
ordinate
and
subordinate
,
and
which
were
ouer-tedious
to
recite
:
to
be
short
therfore
in
that
point
,
Reason
hath
giuen
them
abilities
and
powers
to
make
ordinances
and
constitutions
within
themselues
,
but
limited
with
within
bonds
.
That
they
be
not
contrarie
to
the
lawes
of
the
land
.
The
Innes
of
Court
haue
orders
,
both
to
constraine
study
,
and
to
trie
and
examine
the
studients
,
as
well
for
the
sufficiencie
of
learning
,
as
congruitie
of
manners
,
and
to
commend
and
giue
grace
to
the
well
deseruing
,
and
stoppe
the
course
of
peruerse
and
disordered
persons
.
Out
of
this
courtly
Academie
,
what
good
this
Commonwealth
hath
receiued
,
appeareth
,
in
that
the
Kings
and
Queenes
that
raigned
ouer
the
same
,
haue
alwayes
chosen
their
seruants
and
ministers
of
iustice
and
authoritie
from
those
places
.
Of
the
Lawe
it selfe
it
is
worthily
said
,
Lex
Regi
,
quod
Rex
legi
,
The
lawe
is
to
the
King
,
as
the
King
is
to
the
lawe
.
As
the
King
vpholdeth
and
maintaineth
the
lawes
priuiledges
,
and
rights
of
the
Land
,
so
the
lawe
keepeth
men
in
subiection
and
obedience
to
the
King
:
and
thereby
giueth
glorie
and
safetie
to
the
King
,
with
peace
and
dignitie
to
the
kingdome
.
That
in
the
desciding
of
controuersies
and
questions
growne
among
men
,
the
lawe
hath
a
most
equall
and
indifferent
course
drawne
downe
by
reason
,
appears
in
this
.
First
,
the
smaller
matters
are
to
be
tried
before
the
Lord
of
a
manor
,
where
the
cause
is
between
those
of
his
homage
,
wherein
,
as
in
the
causes
of
greater
moment
in
higher
Courts
,
the
triall
is
appoynted
,
per
probos
&
legales
homines
,
by
a
Iurie
of
approoued
and
lawfull
men
:
per
testes
fide
dignos
,
by
witnesses
,
not
attainted
of
notorious
crimes
,
but
deseruing
credite
.
In
which
behalfe
is
to
be
obserued
,
what
care
the
Lawe
hath
of
indifferencie
,
in
that
it
hath
admitted
many
challenges
for
kindred
,
aliance
,
affection
,
fauour
,
or
displeasure
,
and
such
like
,
lest
by
corruption
,
iniustice
might
bee
ministred
.
And
as
the
cause
may
require
,
so
that
it
goeth
to
the
Iudges
themselues
:
For
like
as
by
the
verdict
of
Twelue
men
,
euery
cause
of
some
nature
must
be
tried
:
So
by
the
Direction
of
the
Law
,
causes
of
some
other
nature
are
to
be
descided
,
and
adiudged
by
the
sentence
of
the
twelue
Iudges
of
the
Land
.
Is
it
not
of
worthie
consideration
,
&
a
very
resonable
course
,
that
reason
hath
set
downe
,
that
the
trial
of
Land
shal
be
by
men
of
the
same
neighborhood
:
that
they
,
knowing
the
right
,
may
execute
the
worke
of
the
Law
?
Lex
suum
cuique
tribuit
,
the
Law
giueth
to
euery
man
his
owne
.
Then
the
common
opinion
of
them
that
say
the
fault
is
in
the
law
,
is
erronious
,
by
condemning
the
Law
,
for
the
peruerters
of
the
Law
,
and
Iustice
,
of
whom
there
are
too
great
a
number
.
Looke
further
into
the
true
sinceritie
of
the
Law
,
and
you
shal
finde
,
that
Reason
hath
made
Lawes
,
to
reforme
those
errors
:
and
to
punish
the
offenders
:
according
to
the
qualitie
of
their
transgressions
.
What
can
she
do
,
poore
dumbe
thing
?
she
is
not
able
to
speake
in
her
own
behalfe
,
and
few
wil
do
her
right
,
either
in
woorde
or
action
.
Comes
shee
not
neere
the
Court
when
she
punisheth
treason
,
to
preserue
the
Kinges
person
?
Embrace
her
,
and
vse
her
worthily
,
for
she
is
of
great
honor
,
and
the
principall
worke
that
euer
Reason
brought
to
effect
in
causes
of
this
world
.
The
Souldier
and
man
at
Armes
will
confesse
,
that
without
the
Lawes
of
warres
and
martiall
Discipline
,
there
is
no
possibillitie
of
keeping
things
in
order
.
The
diuines
and
professors
of
holy
Writ
in
all
countries
,
and
in
all
ages
,
haue
made
alowance
hereof
,
&
muth
endeuoured
the
performaunce
of
some
things
in
that
behalfe
.
All
the
Emperors
,
Monarks
,
and
Kings
of
the
world
,
depend
hereupon
,
and
hereby
their
gouernments
are
preserued
and
kept
from
confusion
:
the
least
fraction
whereof
worketh
great
anoy
,
as
appeareth
by
the
stories
written
by
Cornelius
Tacitus
of
the
liues
of
Nero
,
Galba
,
Vetellius
,
and
others
in
the
Romane
Empire
.
This
consideration
offereth
it selfe
(
though
something
abruptly
,
)
that
if
the
offences
,
errors
,
and
transgressions
of
men
in
these
points
did
consist
of
substantial
matter
,
as
the
bodies
of
the
offenders
do
,
and
were
,
for
their
vnworthines
,
appointed
to
bee
consumed
with
fire
;
All
the
water
in
the
great
Ocean
would
not
extinguish
the
flame
.
This
being
true
,
it
shall
agree
well
with
Reason
,
and
bee
very
conuenient
,
that
men
looke
into
themselues
before
it
be
too
late
,
&
correct
their
errors
whilest
they
haue
time
,
lest
in
the
end
,
for
the
faults
of
their
materiall
bodies
,
and
sensuall
,
and
loose
dispositions
:
their
Soules
which
consist
of
immateriall
and
vncorruptible
substance
,
bee
sett
on
fire
,
and
burne
in
hel
with
vnquenchable
fire
,
that
no
water
,
of
what
abundance
soeuer
can
put
out
.
And
so
hauing
drawne
to
thy
remembrance
,
these
short
notes
,
I
send
thee
to
consider
(
for
the
worthines
of
the
law
)
that
Moses
,
from
whom
the
grounds
of
all
lawes
are
receiued
did
(
in
his
time
)
publish
the
law
to
the
people
himselfe
,
vntill
the
people
grew
to
great
numbers
,
and
infinite
disorders
,
and
then
by
the
perswasion
of
Iethro
his
Father
in
lawe
,
hee
appointed
ministers
,
and
officers
vnder
him
.
The
law
put
in
execution
by
those
officers
,
was
not
the
law
of
the
officers
,
but
the
law
of
Moses
.
And
the
law
vttered
by
Moses
,
was
not
Moses
own
law
,
but
the
law
of
God
.
Such
is
our
case
,
the
multitude
of
offences
and
euills
committed
amongst
vs
,
are
too
great
,
and
ouer
many
for
our
Queene
,
to
order
in
her
person
:
therefore
,
Reason
hath
set
downe
meane
authoritie
vnder
her
.
The
lawes
they
put
in
execution
,
are
not
the
lawes
of
the
Iudges
,
but
the
lawes
of
our
Queene
,
and
countrie
.
The
sentence
they
pronounce
,
is
her
Maiesties
;
they
only
giue
it
a
voyce
,
and
the
maine
point
is
this
,
both
the
lawes
,
and
determination
thereupon
,
if
they
be
truly
executed
,
and
obeyed
,
are
the
lawes
,
and
sentence
of
God
himselfe
.
Was
there
not
in
Moses
time
,
a
chiefe
head
aboue
men
?
was
there
not
a
mongst
men
one
aboue
the
rest
?
were
there
not
vnder
him
others
that
took
paines
to
sit
in
Iudgement
,
to
heare
the
peoples
causes
?
was
there
not
then
a
chiefe
Magistrate
,
and
inferior
Magistrates
,
some
in
authoritie
to
order
,
and
gouerne
,
others
vnder
them
to
obey
?
were
there
not
men
that
sustained
wrong
,
and
others
that
did
the
iniurie
?
was
not
Miriam
that
gallant
Lady
punished
with
leprosie
,
for
murmuring
against
the
authoritie
of
Moses
?
And
is
not
this
the
antientest
gouernment
in
the
world
?
And
was
not
this
a
kind
of
Monarchie
?
Doth
not
our
state
and
gouernement
resemble
this
?
we
haue
the
same
GOD
they
had
,
a
sole
gouernor
as
they
,
lawes
as
they
had
,
Liuetenants
,
Deputies
,
Officers
,
and
Magistrates
as
they
,
people
to
be
kept
in
obedience
as
they
,
murmurers
against
the
head
as
they
.
If
they
had
Corah
and
his
company
that
rebelled
,
this
land
hath
not
bin
free
from
such
:
but
God
haue
the
honor
,
they
haue
had
their
punishment
as
well
as
Miriam
and
Abiram
.
If
the
Magistrates
in
that
gouernment
found
store
of
busines
,
to
punish
offences
,
and
right
the
oppressed
;
our
countrie
is
not
altogether
vnlike
them
therein
;
If
Moses
had
Aron
for
Church
matters
,
our
head
hath
,
vnder
her
,
men
authorized
for
that
purpose
.
Behold
all
these
things
which
containe
within
them
a
thousand
other
branches
,
and
consider
whether
Reason
hath
not
preuailed
far
in
this
our
country
,
and
God
bin
very
fauorable
to
the
successe
thereof
:
what
impiety
,
inhumanitie
,
and
bestialitie
were
it
,
to
peruert
the
good
that
hath
bin
attained
vnto
in
these
pointes
?
And
what
doe
the
contemners
,
resisters
,
disobeyers
,
peruerters
,
and
abusers
of
this
so
sacred
and
holy
an
ordinance
of
God
deserue
lesse
then
those
that
were
punished
in
Moses
time
?
Non
minor
est
virtus
quam
quaerere
parta
tueri
:
quibus
acquiruntur
ijsdem
praeseruantur
modis
:
by
diligence
,
labor
,
studie
,
endeuour
and
obedience
,
haue
these
bin
brought
to
order
,
and
by
the
like
must
bee
preserued
.
In
which
office
,
euery
member
hath
a
share
,
the
chiefe
head
in
gouerning
,
and
the
rest
in
obeying
,
which
is
a
dutie
to
be
performed
by
euery
subiect
:
And
wherevnto
right
and
true
Reason
will
leade
euery
man
,
if
he
carefully
obserue
his
duetie
.
The
omitting
wherof
,
was
a
fault
in
the
time
of
Saint
Paul
,
and
Saint
Peter
.
The
one
,
writing
to
Titus
,
willed
him
to
put
men
in
remembraunce
,
that
they
be
subiect
to
principalities
and
powers
.
The
other
requireth
that
men
should
submitt
themselues
,
vnto
all
maner
of
ordinances
of
man
,
for
the
Lords
sake
,
whether
it
be
to
the
king
as
to
the
superior
,
or
vnto
gouernors
as
vnto
them
that
are
sent
of
him
for
the
punishment
of
euill
dooers
,
and
for
the
praise
of
them
that
do
well
.
Besides
,
Saint
Paul
saith
in
an
other
place
,
be
subiect
to
the
higher
powers
for
who
so
resisteth
the
power
,
Finis
.