REASON'S Monarchy.  
Set forth by Robert Mason of Lincoln's Inn Gent.  3. Tuscul. 
Munus animi est ratione uti.  
LONDON Printed by Valentine Sims, dwelling on Adling hill at the sign of the white Swan. 1602.   

To the right Honourable sir john Popham knight, Lord chief justice of England, one of her majesties most honourable privy Counsel: and to the rest of the justices of Assize.  
RIght Honourable, as Aeneas, in his most distressed estate, sought succour of Queen Dido; So doth reason, in her more than half exiled condition implore your honours assistance. If there be charitable duty to defend the Jnnocent from oppression, there is no less, to aid Reason against the depravers of her sincerity, and obscurers of her worthiness. Under God, our most gracious Queen, Defendresse of the Faith; under them both, you are upholders of Reason's Monarchy.  
To your religious, honourable, and virtuous protections therefore have I adventured to present her Dignity, knowing you regard her excellency no less, though it want glorious ornaments, than Darius did the friendship of Zopirus, in his mangled and miserable seeming disaster. Patronize, I beseech you, his labour, and pardon his boldness, that most humbly prayeth continuance and increase of honour and happiness to your Lordship.  
Your Lordships in all duty, Ro: M:   

To the Reader.  
THe far traveler by Sea, useth his Card and Instruments, & all his endeavour, to find out the course of a long and dangerous voyage. Wherein, the uncertainty of the thing he seeketh, causeth him often to fail his purpose. But in this course which I direct, the Reader shall not have occasion to adventure any such hazard, albeit the matter sought, be as precious, as whatsoever. Reason, which every man should lodge in his own bosom, is it which I advise to be inquired; whereof, as men, by their original natures do participate, so ought they, by their reasonable Discretions, govern the whole course of their lives. Her excellency can not in words be expressed, which causeth her rudiments to be so slenderly followed: Reason is in the son of God, perfect, pure, & true: But in men, corrupted: what is there that she doth not in some measure search into? Her view pierceth into the earth, and all the Elements. The powers of heaven and Angels, into all things that may be comprehended with understanding; And farther, even into things that are mystical, & above the compass of herself: For though she cannot reach into the depth of eternity, and the saving of souls: yet she bringeth to the knowledge of God, and belief in his mercies (whereby this salvation is wrought) being a mystery far above the capacity of men. Whatsoever concerneth us, either in regard of this present world, or otherwise, Reason showeth, that it was possible to God's power, agreeable to his justice, and mercy, answerable to his will and promises, and beseeming his glory, behoveful to manifest our baseness, & necessary for our welfare. By her powerful argument, she is able to put ungodliness itself to silence; whereupon it is fitly concluded, that credit is not to be given to the outward person, but to the divine thing within the person: whereby is meant, Reason, whose original pureness, is in some measure hereafter discovered.  
That this right Reason is corrupted in men, none can doubt, if they behold themselves truly what they are, in respect of what they should be. Wherefore, if Solomon thereby found out the imperfections of his life, and hath not spared to leave to the public view of the world, his errors manifested, and the striving he had to reform the same, no man hath Reason to be ashamed, secretly, and privately, in the closet of his own heart, to view his digressions and slidings from reason; and endeavour the composing of his actions to the rule and order of Reason. Entreating of these things, I have rather bend myself, to satisfy the Reader out of the opinion of the learned, & Reason herself, then upon any imaginations of mine own. I pray thee therefore take in good part my labour, & good will, & give the subject whereof I entreat, thy furtherance, howsoever thou mayest be pleased with the manner of handling. And let me desire (as justus Lipsius in his book of Constancy) that thou wilt read twice before thou once censure it; and I shall be beholding for thy pains, and wish part of all Gods good blessings towards thee. Farewell.  
Thy ever well willing friend, R. M.   

Hexasticon amici cuiusdam.  

Dent alij mentis vanae deliria vana,  
Tu Masone tuis, utile dulce dabis.  
Lumine tu coecos, moestos solamine vero  
Imbuis, errantes turatione regis,  
Vive, studeto, vale, rationis divite vena,  
Et dote ingenij perge bear tuos.    

REASON'S Monarchy.  

Sect. I. The dignity of right Reason.  
AS I intent not in this Discourse, to meddle with matters of State, and government of Countries and Kingdoms, being far above my judgement. Yet am I bold to make some discovery of the understanding of right and uncorrupt reason; and of her excellent quality, place, and condition; and the dominion and authority she ought to have over the affections, passions, and actions of every particular man, which being truly known, men may the better contain themselves in obedience and duty to authority and command. This labour I hold myself bound to undergo, by the laws of God, of nature, and of my country, lest I should otherwise charge myself with an idle employing of my leisure. Because Reason is a quality, which every man challengeth to enjoy, by a proper and peculiar fruition in himself, solely by the course of his original deduced nature from the beginning of all antiquities, eachone holding an unremovable opinion, that the courses and directions which they take in hand, proceed of Reason, and are warranted thereby. Yet for that it is most apparent, that corruption is entered into the nature of man, and their minds, and reason, are impaired from that ancient primary perfection, wherewith the first created man was endued; it shall be very necessary, that all men, very advisedly, and with deep consideration, search, and examine themselves concerning this point, that finding their errors, they may the better, and more advisedly, reform their faults.  
Right and true Reason, as it ought to have a government general, so doth it teach how to govern particulars: and by teaching government, it instructs how to obey, which is one special mark I aim at. For if she, as the true Princes and Queen, bear the Regal, and Monarcall place, and only she ought to reign over all passions, and affections; then no doubt but she hath, or should have, many Subjects that ought to be disciplined, governed, and kept in order by her authority: the repugning whereof is a kind 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 themselves against their Prince, or revolt from their duty, aught to be corrected as rebellious, or at least, as disturbers of the peace of their Queen, lest their outrageous intemprature turn to their own subversion; for it is a most clear & resolved consequent, that take away order and government, there presently follows horror and confusion: which ruin, as it often falleth out in great kingdoms, among multitudes of men, so yet originally do these defects commence in the particular errors of some special private men, for from some small beginning the greatness thereof must needs proceed: therefore, obstare principijs maximè juuat. It is very behoveful to withstand the beginnings.  
Such is the dignity and majesty of right and true reason, that she hath a place above all earthly, corruptible, and mortal things; above the Sun, the Moon, the Stars, and Firmament of heaven, above the Angels themselves, even in the Son of God, in the presence of God himself, as by this ensuing discourse shall be made manifest.   

Sect. II. The Soul is the substance, and Reason a quality thereof.  
BEfore I can fitly enter into the definition of Reason, being a quality in a substance of higher value, I must borrow leave, for a few words, concerning that substance whereof reason is this quality, for out of that will be found, a way, how to discover the truth of all that ensueth, and aught to be understood.  
The Immortal Soul of man is this substance, which among Christians is not doubted, and being learnedly handled by writers, taught by divines, and conceived and understood by all, I will leave to speak thereof in any manner of persuading others to give credence thereunto, and only touch the same, so far forth as may discover the excellency of reason.  
Hermes treating of the soul, saith; 
Hermes in his Poeman der cha. 10  It is the garment of the mind, and the garment of the Soul is a certain Spirit, whereby it is united to the body: and this thing is that which we properly call Man, that is, a heavenly creature, not to be compared to beasts, but rather with the Gods of heaven.  
Plato saith, 
Plato in li. 11. de Legib. epist. 2.  that the ancient and holy Oracles are to be believed, which affirm men's souls to be immortal.  
Pythagoras held opinion, that the Soul is a bodiless and immortal substance, put into this body as into a prison for sin.  
Architus saith, that God breathed reason and understanding into man.  
Plato saith, 
Plat. in his Timens, & third book de Republ.  that God created man by himself, yea and his liver, and his brain, and his senses, which is understood to be the soul, endued as well with sense, as reason.  
But speaking only of the reasonable Soul, 
Plato in Phoedon li. 10. de Repub. in matter of state in his Alcibiades.  he saith, that the Soul of man is very like the Godhead, immortal, reasonable, uniform, undissoluble, and evermore of one sort, which are conditions that can not agree, but in things most divine: And therefore at his departing out of the world, he willed his soul to return home to her first original. 
Plat. in his first book of Laws.  And in an other place, he maketh bold, to term it to be kin unto God, that is to say, everlasting, and of one self name with the immortal ones.  
Aristotle saith, 
Aristot. lib. 3. de Anim.  that the soul of man cometh from without, and not of the seed of man, as the body doth, and that the soul is the only part in us that is divine, which is as much, as if he had said, immortal.  
Cicero hath two excellent sayings in this behalf, 
Li. 1. quaest. Tusc.  The original of our souls and minds (saith he) can not be found in this low earth: for there is not any mixture in them, or any compounding that may seem to be made, or bred, of the earth; neither is there any moisture, wind, or any fiery matter in them. And his reason in that place is, that no such thing could retain in it, the power of memory, understanding, or conceit, to bear in mind things past, to foresee things to come, & to consider things present, which (saith he) are matters altogether divine; concluding, that because it consisted not of any elemental matter, it must needs be immortal.  
In another place he saith, 
Cic. lib. 2. de nat. Deor.  that between God and man, there is a kindred of Reason, as there is between man and man, a kindred of blood. That the fellowship between man and man cometh of the body, but the fellowship between God and man cometh of God himself, who created the soul in us. By reason whereof (saith he) we may say, we have alliance with the heavenly sort, as folks that have descended of the same race and root.  
Seneca in his book of Comfort, 
Seneca in lib. Consolationis etc.  writing of the death of the Lady Marcia her son, saith, he is now everlasting, and in the best state, bereft of this earthly baggage, etc. which he inferred for the most excellent comfort of all, to be, when the soul is departed from the body.  
Out of the learning which it seemeth Hierocles had from Pythagoras, 
Hierocl. ca 10.  he very considerately, and deeply entering into the minds of the wicked, saith, that the wicked would not have their souls to be immortal, to th'intent they might not be punished for their faults: But yet (saith he) they prevent the sentence of their judge, by condemning themselves unto death before hand.  
Plotinus, 
Plotinus of the being of the soul lib. 1. Enead 4.  who wrote many excellent treatises concerning the Soul, and took great pains therein, saith, men's Souls proceed not of their bodies, nor of the seed of their parents, but are as ye would say, grafted into our bodies by the hand of God.  
The Soul (saith he) hath had company with the Gods, 
Plotinus in his book of doubts concerning the soul cha. 26.27.  and is immortal, and so would we say of it (as Plato affirmeth) if we saw it fair and clear. But for as much as we see it commonly troubled, we think it not to be, either divine, or immortal. Nevertheless (saith he) he which will discern the nature of any thing perfectly, must consider it in the very own substance, or being, utterly unmingled with any other thing; for whatsoever is added else unto it, doth hinder the perfect discerning thereof. Therefore let every man behold himself naked without any thing, save himself, so as he look upon nothing else, save his bare soul: and surely, when he hath viewed himself in his own nature, merely, as he is in respect of his mind, he shall believe himself to be immortal; for he shall see, that his mind aimeth not properly at the sensible and mortal things, but that, by a certain everlasting power, it taketh hold of things that are everlasting, and of whatsoever is possible to be conceived in understanding. Insomuch, that even itself becometh, after a sort, a very world of understanding and light.  
Galen, 
Galen in his book of Manners of the soul  after he had most curiously searched into the nature of Elements, & as much as he could, fathered the causes of all things upon the Elements: yet is enforced to confess in his book of the doctrine of Hypocrates and Plato, that the Soul is a bodiless substance, whereof the body is only the chariot, making a difference between the corruptible and immortal part of man.  
The Turks, Arabians, 
In the Koran Azo 25, & 42.  and Persians hold firmly, that the Soul of man was breathed unto him of God, and so consequentiy, incorruptible, and immortal. Besides, many other strong resolutions amongst the Philosophers; the very Caribies and Cannibals acknowledge the immortality of the Soul.  
I omit to mention what is contained in the holy and sacred Book of God, and writers of divinity, because I would have the most absurd that live, repair to learn of such as were altogether profane: if they scorn (as many do) to peruse the Book of God.  
What moved all these, and many millions besides; nay, in a manner, the whole world, to acknowledge the excellent immortality of the Soul, but this reasonable understanding and apprehension of the Soul, which being in itself immortal, searcheth out the knowledge of things that are everlasting, and neither can finish, nor abide corruption in their substance? and so much for the substance whereof Reason is the quality.   

Sect. III. Reason advanced above things that are inferior to her.  
IN comparing of things for their worthiness, or excellency, it is alway to be understood, that there must be other, and more things objected, over and beside that which is advanced and commended above the rest, whereby the comparison or advancement may be proved and discerned. In this matter I have undertaken, to advance and set up Reason above other things. The better therefore to discover the truth thereof, I will manifest those things that are inferior, and aught to be subject unto Reason.  
In the first Creation, God made many creatures, whereof the world doth consist in the whole, which being truly considered, do yield four degrees, and each more excellent than other. The first sort have only being. The second have being and life. The third have being, life, and sense. The fourth have being, life, sense, and reason.  
It was fitly said by a great learned man, that the earth, the sea, and the air, are of great largeness, they bear up and sustain all things that have life, all that have sense, and all things that have reason, and yet themselves have no more but a bare being, without life, sense, or reason: as they are the first things that were made of nothing, so are they nearest unto nothing, and of meaner consideration than the rest. The plants and herbs are the next, which besides their being, have a kind of life, as it is to be seen by their growing, sucking, or drawing their nourishment from the earth, and their refreshing from the air.  
The Beasts have being, life, and sense, and have 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, sense, and reason, this excellent quality which I wish every man deeply to consider: for God breathed into man the breath of life, and made him a living soul, he made him after his own Image, by bestowing this living, reasonable, and immortal soul.  
Mark well, how by degrees God made these things, the earth, the water, and the air, of nothing, that it might bud and bring forth the trees, and every green herb.  
Then the trees and grass of the earth for the feeding of the beasts.  
Then the beasts of the field, and the fowls, and every creeping thing.  
And lastly, he made man his material body of the dust of the earth, but his reasonable soul, by divine inspiration, who is properly vaid to enjoy the Elements, line of the plants, and command the beasts, to consider and discourse of all things, and to be a little world in himself. Superiority was given to him, as having the dominion and property of the rest of the creatures whom God brought to man, to receive their names, for they had notunderstanding to name one an other: but the reason of man did distinguish between them, and gave them proper and several additions, which his memory, endued with reason, did continually retain, he governed them, were they never so strong, and employed them to what service it pleased him. And to this day man hunts the wild beasts, & lawfully challengeth the property of them. So much as the divine and everlasting things are more excellent than corruptible, is the quality of right reason of the immortal soul, above the rest of the creatures subject to corruption.  
An ancient Philosopher, 
jamblicius concerning Mysteries ch. 8.7  out of the very instinct of nature, in the deep consideration of reason said, that the first use of reason is employed in conceiving the Godhead, not properly by knowing it, but as it were, by feeling. By which feeling he meaneth not a palpable, bodily, or material feeling, but a spiritual feeling, according to the nature, both of God, and the Soul, and the quality of reason, which reacheth much further into causes then the bodily eye can discern.  
At the time of the creation of man, God (who in himself is all goodness and excellency) breathed into man, a spirit which must be perfect, pure, and good, because nothing proceeds from God but that which is good, perfect, and pure: this spirit was his immortal soul, which had no partaking of any earthly substance, but absolutely of itself immaterial. This Soul was endued with perfect, pure, and true reason, knowledge, and understanding, will and mind, being qualities, specially appropriate to the soul, as it was immortal: So that by the nature of the soul, and not of the body, man was first possessed of this Reason.  
Man then consisteth of Body and Soul, and in respect thereof, is desscribed by the ancient Philosophers and Writers, to contain in him, their lives, the living as plants, the sensitive as beasts, and the last, the reasonable life.  
Aristotle putting the difference between man and beast, saith, 
The difference betwixt man and beast.  Man and beast agree in this, that both of them have one sensitive power, and one self same imagination of things perceived by the senses: and that they differ, only in this, that man hath yet further, a reason and mind above the beast, which the beast hath not.  
In man is, as it were, an abridgement of God, and the world: of God, in respect of spirit, and of the world, in composition of the body. As if God in his divine purpose, out of his abundant wisdom, would set forth a Mirror of his works, by reducing into a little compass, both the infiniteness of his own nature, and the hugeness of the whole world together.  
A great learned man endeavouring to express the same, 
Dupleisis c. 14 the trunes of christian Religion.  saith: We see in man's body, a wonderful mixture of the four Elements, the veins spreading forth like rivers, to the uttermost members, as many instruments of sense, as there be sensible natures in the world: a great number of sinews, flesh-strings, and knitters, a head, by special privilege directed up to heaven, hands serving to all manner of services: whatsoever he is that shall consider no more, but only this instrument, without life, without sense, and without moving, cannot but think verily, that it is made to very great purpose, & he must needs cry out, that man is a miracle, which far surmounteth, not only those lower Elements, but also the very heaven, and all the ornaments thereof. But if he could out of himself behold his own body receiving life, and enter into the use of all his motions, he would be ravished with the consideration thereof. But if he enter into consideration of his immortal and reasonable soul, it would draw him from the earth to the heavenly creatures; and above them, to the presence of god, from things subject to mortality, to the excellency of all eternity.  
As there is a contrariety of the Elements among themselves directly one against the other: yet these, by equal mixture make a temperament; so betwixt the soul and body, the one being an immortal spirit, the other corrupt and transitory: yet they put together, make a perfect man. Man, by his reasonable soul, and yet no man without the body. So the reasonable man consisteth of body and soul: for without the Spirit and soul, it were but a lump of earth, and without the material body, it were only an immortal spirit.  
This is the miraculous work of God, as it were, to join mortality and immortality together in marriage: the immortal spirit as the head and husband, and the mortal body as the spouse, to obey. These two in the first creation, made perfect man; and this perfect man, which is properly understood by the inward man, was endued with perfect, right, and true Reason.   

Sect. FOUR The definition of Reason.  
FEaring to exceed the bounds of Reason, whereof I have had care to consider, because I find the depth thereof to be without the comprehension of men: I say, for myself, as Cyprianus Leonitius spoke concerning his study of Astronomy, though he could not attain the fullness thereof, yet, Est aliquod prodire tenus, si non datur ultra: there is a proceeding to some good purpose, though all cannot be known. And as Lactantius said of the Labours of Hercules, that they were Opera viri fortis, viri tamen, the works of a strong man, yet of a man: showing there were imperfections in them: so may it be said of the best Labours of men, that they come short of perfection. In like I may say of this thing which I desire to explain by definition, and am driven to confess as Beza saith of these words, 
1. Cor. 11 10.  Propter Angelos. Quid hoc sit, nondum mihi constat, what this word Reason meaneth, I yet thoroughly know not. But, submitting my understanding unto her worthiness, I make bold to explain her in the most worthy sort I can attain unto.  
The Latin word is Ratio, It is Englished by diverse Authors, and called by diverse Titles which allude towards a definition. It is said to be, Reason, Counsel, Purpose, Care, Respect, Consideration, Regard, the Cause, the Matter, the State, the Means, the Way, the Fashion, the Form, the Proportion, a Rule, the Feat, the Manner and sort, a Mind, a Counsel, Advise, an Account, or reckoning, Business, Value, Affairs; And lastly, the Quantity, wherein is to be observed, that out of the several causes, whereunto the scope of the Authors tended, their writings have afforded these several names or titles, describing in part, by them, the nature and quality of Reason.  
Others have gone further, saying, Reason is the eye of the Soul, whereby she looketh into things, past, present, and to come.  
She is said to be, The Empress of the Senses, The Queen of Will, An Apprehension of Heavenly and Divine things, The daughter of Understanding.  
Reason is, by some, termed, A word of divine inspiration, agreeing with that speech of Architus, where he saith, God breathed Reason into man..  
Reason is said to be, Aprudent guide of the Soul in her actions: She is said to be, The Medicine of the Soul.  
Hesiodus coming very near the mark, saith, Reason is a divine guide and wisdom inspired from above.  
Ratio est quaedam tacita facultas insita mentibus hominum, 
August. apud jurisc.  Reason is a certain secret faculty engrafted in the minds of men.  
Ratio est rerum humanarum & divinarum indagatrix, 
According to the schoolmen.  quoad causas. Reason is a searcher out of human and divine things, in respect of the causes thereof.  
Ratio est rerum omnium scrutinum & moderamen, quoad modos, Reason is a finder out, and governor of all things, as concerning the manner thereof.  
So have these men with great endeavour expressed their minds and understandings, which I reverently account of.  
But Reason being not defineable,  illud quod consistit ex materia, as material things are, must needs be an immortal quality or faculty of the Soul, if not essential (which I have reason to conceive) yet at the least unseparable, exercising many offices as instruments, or intelligencers of Causes, according to her employment.  
Out of which Considerations, these sayings have proceeded.  
Domina & Regina omnium est ratio, quae connexa per se, et progressa, longiùs fit perfecta virtus haec, ut imperet illi parti animi quae obedire debet: Id videndum est viro: quonam modo inquies? velut servo Dominus, velut Imperator militi, velut parens filio: Reason is the Lady and Queen of all things, which first united by itself, and proceeding further, is made a perfect virtue: and how she ought to rule that part of the mind which ought to obey, every man must consider. But you will ask, in what manner she should rule? Surely even as a master ruleth his servants, an emperor his soldier, and as a father his son.  
Nihil est, 
Cic. de legibus.  non dicam, in homine, sed in omni solo, atque terra, ratione divinius, quae cum adolevit, atque perfecta est, nominatur ritè sapientia: There is nothing, I will not say in man, but in all the world, more divine than Reason; the which, when it is grown ripe, and come to perfection, is truly called Wisdom.  
 patrimonium homini ab homine 
Cic. de nat. Deorum.  relinquitur, sic ratio homini à Deo. As a patrimony is bestowed from man to man, so is Reason given as a portion from God to man. 
2. Tnsc.   
Cùm praecipitur ut nobismet ipsis imperemus, hoc praecipitur, ut ratio coerciat temeritatem: When this is commanded, that we should rule ourselves, this is intended, that Reason should bridle Rashness.   

Sect. V The division of Reason, and the error in understanding things to proceed of Reason that do not.  
REason is of two sorts; simple, right, and true.  
Subtle, corrupt, and false, as by the manner of School distinctions is manifest.  
The manner of reasoning with right and true Reason, they call, Logic.  
The arguing with false and corrupt Reason, they call, Sophistry.  
But before we enter into this division, it shall be very necessary, first to discover the common error of men, who understand many things to proceed of Reason, that in truth do not; which being manifested, will be an easier way to take knowledge of the rest.  
And for the better understanding hereof let us take them as they offer themselves to be discovered.  
First, things that have being only, attain not to Reason, for so have stones. Things that have being and life only, reach not near Reason, for so have trees. To have being, life, & sense only comprehend things seeming to proceed of Reason, as beasts who yet fail thereof. And because beasts in many things have a nearness unto Reason, being creatures in degree next unto men. Let us peruse somethings in them which do deceive men, and wherein most men do err. To move, to feed, to sleep, to wake, to see, smell or sense any thing, cometh not to Reason: to fear, to eschew, to desire, to discern, to imagine, to generate, nor to preserve the young, cometh not to right Reason. Barely to prevent imminent dangers proceedeth not of Reason, for the beasts enjoy all these, and will flee from their pursuers and eschew to cast themselves headlong from any high place. Bare knowledge proceedeth not of Reasons, for the birds know their mates, be they never so like to others of their plume, they know the passage to and from their breeding places, and provide for, and feed their young, they build curious nests to preserve their eggs, they sit and hatch their young, and know the times of the year for that purpose, and the strength of their brood to make shift for themselves before they will leave to feed them. In these matchings and keeping to their mated Companions without change, though they proceed not of right Reason, according to the quality of the soul's Reason, yet may they teach many that come short of that duty, and yet hold themselves to be possessed of Reason.  
Barely to make provision for a future time, to put in store, or to hide from wasting and destruction, cometh not to that which is called right Reason; for so doth the field mouse, who makes her way into the ground, and choosing the best grains that are in the ear she there placeth it in great abundance for her winter provision, and so ordereth the matter, that she keepeth them dry, as they may not grow with the moisture.  
The wood-bucke hordeth up his nets, and the Ant her provision against winter. But enter duly into consideration of the Bee, (with whom I will conclude) her continual labour, cunning working, preserving her food, and their knowledge and government, and obedience: And therein may a man, even with shame behold his own faults, that such excellent matters should proceed from so small creatures void of Reason, & only partakers of sense. Spare your patience to peruse the order of their employments a little at large.  
First, being small and puisill creatures, they gather themselves together into multitudes without confusion. They inhabit and dwell together without discord, they continue in one house together without alteration, they join in working together without larre, they give room one to another without annoy, the unburdened to the laden without resistance, they join to defend themselves against strangers, they rob not one another's house, be they never so many. And in their neighbourhood they have a kind of regard and knowledge one of another; and like a common wealth, as it were, they join to suppress others that are of another garden, they dispose of their dead out of the hive, lest they should annoy, and suffer their young to grow and come to maturity. And as they suffer their young to feed on their labour, so do they expel and chase away the idle drones and sluggards. In their labour they provide for two things, honey for their food and wax to make them wells to put the same in: the most skilful workman in the world cannot frame a more artificial work than they, who join together in their framing the waxed vessels in an admirable form, that the walls of one work serveth ten several uses, it is a square, itself serving for four sides in that work, & for four other sides to the four conjoining neighbours, either bottom serveth for two vessels, every place after it is full is so fast walled, that nothing can fall out, and so well covered, that nothing can come in: the whole work is so strongly wrought together, that it falleth not off from the place where it is first fastened, that after a kind of artificial & geometrical proportion of ponderosity, it rather seemeth to be pendent, than supported by any thing. And mark it well, you shall find the hollow places, where the honey is settled, in such sort and order, as it may be come at, without harming, or marring any other vessel. They labour all together, and they feed all together, and if they want, they perish all together. They obey their king, to departed from their habitation upon warning. As they were bred all together, so they depart all together, and it is holden, that they choose a place where to repose themselves, before they leave their former home: but at the least, it is very evident they continue and keep together, as it were, a sworn, united, and incorporate household, to partake good or evil, as it befalleth. They make their way thorough the air, and know how to return. Their painful travel in summer, manifests they have knowledge winter will come.  
If any company of men did join themselves together, and perform this kind of service for the mutual good one of another, would it not be holden for the miracle of the world? or if any man would so order himself after that sort, in the government of himself, his passions, actions, and affections, in his little world, would he not be esteemed, the rarest of all that live? Consider these things well, and mark what excellent parts of nature there are herein performed, by these silly sensitive creatures.  
How many men live that will judge otherwise, than that the doing of these things proceed from right and true Reason, and yet in very truth they do not? They are only those benefits of Nature which God hath bestowed on these kind of creatures, and tend only, and no further than to a temporary, a dying, finishing, corruptible, and ending scope: for the creatures themselves, and their lives being corruptible, their actions and doings can tend no further than to the extreme and uttermost of their lives, which Nature taught them to preserve by these means.   

Sect. VI Unto what things right Reason reacheth.  
But, right and true reason duly considered, is of a far higher, and more excellent quality, it extendeth itself into things corruptible and incorruptible, and it reacheth into the things past, things present, & things to come.  
First let us look how it extendeth itself into the  and massy part of the earth. Reason discovereth both the matter and form thereof. The superficies, and the Chaos, or Cuball parts, it understandeth, that in her entrails are many veins for water to pass, concave places for the air, metals of gold, silver, copper, iron, tin, lead, stone, and other excellent things. Reason hath searched into the refining of things into a perfection, which Nature itself hath not yet brought to maturity and ripeness: Reason hath put a distinction between those metals, either for their worthiness, or baseness. And out of the consideration of the matter and form thereof, by the whole, and by their parts, Reason taketh knowledge of God their first Creator. All which, the only sensitive part of beasts, or men, do not conceive nor understand.  
Reason entereth into the consideration of the diversity of creatures, and their creation.  
What other thing than the reason of man hath found out, the virtues & operations of trees, plants, & herbs? or discovered, that some one thing shall have divers powers, virtues, and workings, in diverse parts thereof, cold without, hot within, of one colour in the outside, of an other in the substance, cold in the leaf, hot in the root, and of an other operation in the rind. Reason informeth to appoint some herbs to be eaten, some for Physic, some to be used in hot causes, others in cold; nay more, Reason hath searched into the very  bodies and substance of things, as to understand what special virtue is in gold, silver, copper, iron, and other metals: in trees, plants, and herbs, and to extract and draw from them their principal and best virtues, and to make use of them for his own purpose, descending, as it were, into the very nature, and condition of Nature itself, to help the imperfections of Nature in some part. And such other rare and excellent things (as being truly considered) must needs be adjudged to proceed from a nature of deeper understanding than all the others, that are merely sensitive.  
Of beasts and birds, Reason chooseth, some for meat, and others for other uses, as our common experience doth teach us.  
If we consider the works that are written by profane men, of Geometry, Geographie, Arithmetic, Astronomy, Astrology, Music, the liberal Sciences, the Mensuration of the earth, the Altitude, Longitude, Crassitude, Magnitude, Oppositions, Conjunctions, Aspects, Motions, Progressions, Retrogradations, Courses, and Spheres of the celestial bodies of the Zodiac, the Climates, Orisons, Tropiks, Poles, & Zones of the moving stars, and how they finish their courses, of the Orbs, & their spaciousness, of their convex parts, and their absides, of their natures and government they have over mortal creatures, of the Composition of Elements: who can judge otherwise than that these things are wrought into men, by the excellent part of Reason?  
If in mechanical Trades, we observe the curious building of houses, the mollifying of hard things to be wrought by fire, to make solid things fusible, & liquid things hard, the forging of iron, and other metals, the curious spinning, and exquisite needlework, the fashioning of things fit for men's bodies, the Art of Printing, and a thousand other things which we see daily in our view. And among all the rest, these ordinary things, the use of our speech and discoursing, our reading, and writing, and understanding of languages, which being properly ours, by Reason, aught to be contained within the bounds of Reason.  
As the reasonable soul hath both contemplated, and made use of all these things, so hath she repair, even to the presence of God himself; and though she be never absent from the body during life, yet is she not so included in the body, as that she is not at one self same instant in other places we see by these examples aforesaid, that she maketh her passage into things that cannot be touched, nor compassed otherwise, then by understanding and Reason.  
Observe it in thyself, and thou shalt find thou mayst send thy mind, reason, and understanding, into the furthest part of the world, and call it back in a moment, though thy body stir not.  
If any man be of opinion, that his soul and Reason are shut fast in his body, and that the body carrieth the Soul, the mind, and Reason, at his pleasure, he is much deceived; for if he look truly into his own actions, he shall rather find, that the soul doth carry, and move the body from place to place as the mind and Reason liketh.  
For consider the possibility of the one, and impossibility of the other: the Soul may live and move without the body, but the body cannot possibly move without the soul. Therefore, as life consisteth in the Soul, so do the movings or stir of the body proceed of the power and working of the soul.  
Therefore, as the soul is in the body, and in every part thereof, by all, and by the whole, so is the body conveyed and moved by the Soul, in all, and every part of the body, the active part of man is the Soul, and the passive part is his body.  
Mark thine own actions, and and thou shalt see and plainly discover it to be true: hast thou a journey in hand? thy understanding, mind, & Reason doth first determine and appoint, before thou move to undertake the labour; nay, when thy body lieth still, thy mind and Reason worketh. Be thou in prison, thy mind is busy abroad, and Reason setteth herself awork, how to procure the enlargement of that body of thine, that cannot stir a foot out of the door, and if thy body were as easily conveyed, as thy mind and Reason, thou shouldest not long remain in durance: But they may not departed absolutely from thee, & leave thee a living creature. Thus is it plain that the Soul, the mind, and Reason, do carry, & cause the body's motions, and it is not the body that carrieth the Soul.  
What caused Pythagoras, Plato, Aristotle, and the Greeks' to repair to the scholars of Tresmegistes, the Egyptians to the Chaldeans and Hebrues, for the learning of Philosophy, but Reason, and the Motion of the mind, for the worthiness of that worthy science? The like may be said of Archimedes, Sulpitius, Gallus, Thales, jupiter, Belus, Socrates, and others concerning Astrology.  
Whosoever shall look curiously into the admirable works of Arithmetic, and Geometry, and proportions thereof, done by Pythagoras, Eudoxus, Euclides, Archimedes and Tresmegistes, shall be driven of necessity, to confess, very rare, curious, and profitable helps by them to be effected and published, to the good of the world. And who can but wonder at the work of Archimedes, who by those reasons, found out, what several metals were in the King's Crown, and how much there was of every metal, without either melting, or taking it in sunder. 
Plutarch in the life of Solon and Lycurgus.   
If it be demanded what caused Solon and Lycurgus to travel into Egypt, to learn rudiments and laws to bring their people into a reasonable government, It will be answered that the inclination they had to draw rude and confused matters to some reasonable head and order, moved them to take that pains. The laws of dominion and property of things, both real and personal, of mixed and entire, are drawn out of Reason, and all their branches ought to be tied fast thereunto. The law of severity and punishment, are in the nature of keeping the guiltless from receiving wrong, and are as a protection for the well governed, not drawn out of an unreasonable 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 begin 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 journey, Reason, either hath, or should set down the probability of good to ensue thereof.  
What caused the men of ancient time to enter into consideration of eternity, and to search into the difference of things immortal, and things transitory, subject to corruption, of the beginning & ending of time, and of the world, and that time is not in respect of God and eternity, but of things that had beginnings, and pass with time: and whosoever shall look into the works of Homer, Hesiodus, Parminides, Mercurius, Sophocles, Aeschylus, Euripides, and others, shall find that this Souls quality of Reason, even out of nature itself, had searched far into these deep matters.  
It is amongst the Philosophers agreed, that there is in man a double speech, the one, in the mind before we utter it, and the other is called, the speech of the voice, uttered with the mouth; the one private, the other serveth to publish that which the mind and understanding have conceived and determined to manifest.  
The learned translators of the Greek word, Logos, sometimes call it speech, sometimes, word, and sometimes, Reason, and it alludeth to this, Vox praefert, animus ratiocinatur mentis verbum ipsa ratio est. The voice uttereth the mind, reasoneth, and debateth, & so Reason is the very word or speech of the mind. And as it is fitly said, that what proportion is between the voice or speech of the mind; the like is between the speech of the mind, and the speech of understanding, the voice hath need of air, and is divided into parts, and requireth leisure, the mind is indivisible, but yet hath need to pass from one conclusion or Reason to another. But understanding accomplisheth his action or working in less than a moment, & with one only act filleth the Reason and mind that it is constrained to make many acts of one: so that there is such an indivisible uniting and putting together of understanding, mind, and reason, in the Soul, that they may not be parted, nor be one without the other. For which cause, Reason is properly said to be the daughter, speech, or word of our understanding. That nature and ability of working of the Soul, which the Latins call men's, the French translators understand to be the reasonable Soul. And as there is described to be in the reasonable Soul, working, understanding, and willing, so are not these, three lives, nor three souls in us, but one life, & one soul. And these are three powers, which the reasonable and immortal soul cannot want. The like is said of the memory of understanding, or of mindful understanding, to be an abundance of reason, and as it were a hoarder up of the continual influences of the mind, which mind Auerhos and Alexander term, the workefull mind, which is, a power, or force, that can skill to extend reason from one thing to an other, which they also conclude to be uncorruptible, everlasting, and divine: and by this Mind, is understood, the immortal reasonable soul of man. And, as a great learned man, writing of the corruption of man's nature, showeth, that the world, and all the creatures were made for the use of man, and commending the understanding and reason of man; He first speaking of the other creatures, saith, To what purpose are all their virtues, and excellent properties, if themselves know them not?  
The Sun, saith he, excelleth among the Celestial bodies, and the Rose among the flowers: The beast is a degree above the trees: But what skills it, what thou art, or what thou hast, if thou know it not, nor understand it. For what availeth the light to the blind, meat to him that cannot taste, sweet odours to him that smelleth not? Or, what availeth the excellency of thy Creation, or thy reasonable and immortal Soul, if thou discern not the worthiness thereof?  
By the means of Reason, only man of all the things in this inferior world, can skill of these things, and how to enjoy them, and so of force it may rightly and truly be concluded, that they were made for none, but for him. That is, to speak more properly, God hath given unto man, all, and whatsoever all other creatures, either have, or be, and hath not dealt with him, barely, as with a creature, but rather, as with his own child: for whom he hath expressly created this world, and given it him to possess; and beside, gave him an understanding mind and reason (which I so much labour to advance) to enjoy, govern, and order the same.  
Yet to draw Reason a little higher: this excellent quality in the soul of man, by some is understood to be a religious regard, and understanding of God, and to walk in his service, and a continual observation of good things that tend to immortality. For as death separateth the body and soul for a time, so doth the soul carry with it so much of his substance, power, & quality, as it first brought, that is, spirit, life, reason, and will: which it shall bring to the body again, at the time of their second uniting. Again, if Reason be the Daughter, & Understanding, which is a chief power of the soul, be the Mother, then are these corelatives, and the one can not be without the other. The soul cannot be without understanding, and understanding cannot be without reason; therefore, as the soul is an immortal substance, so is understanding an immortal power, and reason an immortal quality of the soul.  
The word Logos which the translators of the Greek many times call Reason or word, is said by the divines to be incarnate by the holy ghost, to make the son of God, the second person in the Trinity, whom we acknowledge and believe to be subsisting of a reasonable Soul, and human flesh. To whom the Philosophers give the names of the Be-er or he that is, Wit, or Understanding, the beautiful, and sometimes, speech, word, reason, wisdom, Son, and the begotten, which Reason they affirm to be engendered of the understanding, and to be as the light of the understanding, and dependeth thereupon.  
This is the Image of God which we bear about us, our immortal reasonable Soul, as if we behold with the eyes of our understanding, how the Son of God vouchsafeth us a brotherhood, we cannot be ignorant of.  
Right Reason therefore out of all these collections hath a place above all the vegitative & sensitive creatures, and above all material things whatsoever, yea, the Sun, the Moon, the Stars, and firmament of heaven, & is that which Solomon desired at the hands of God, when he prayed to have that understanding which sat next unto the Throne of God.  
So is Reason placed next unto God himself, the worthiness whereof is seen in this, that in the divine consideration of God's eternity, his providence and purpose of creation of things for his own honour. One man, through his reasonable and immortal soul, was more precious, and of greater value, than all the whole mould of the Earth, and all the creatures thereupon creeping, moving and being. Besides this, it is most apparent, that in the time of Innocency and perfection of man. Reason was not attainted, infected, encumbered, nor avoided with inordinate lust, desires, affections, nor passions, which now are crept in, and have incorporated themselves in him, no, the very free will of man had not originally place above Reason, but was at her command, and subject unto reason. An example whereof no man shall need go far to seek, for if he truly survey the corners of his own heart, and contemplate what perfections he desireth to have which he wanteth, he shall find what man had, and are now impaired. And considder well with thyself, what thou art without reason, and thou shalt find thy condition worse than the state of a bruit beast.  
Thus have I made bold, and that rightly, and truly, to draw Reason, and her immortal Soul, from these base and earthly things, and place her in her own throne, even next unto God, above all corruptible things, among the immortal ones, and nearest unto Eternity itself, whose palace, seat, and government we may behold, only with the eyes of our understanding, for thereby we are united unto the God of heaven, and selected from corruptible things, and thereby our mortal bodies shall put on immortality.  
As the Sun in his sphere taketh his course, between the firmament, and the lower Elements, extending his beams to the remotest places of them both: so doth reason in the immortal soul of man, during this natural life, wait between heaven and earth, and by no means can be enclosed in the earth's body, as by these two reasons may appear. If the soul leave the body, and depart into heaven, she carries reason with her, and the body becometh earth again: or if the body carry the soul, and reason, into the depth of th'earth, or offer to include her in the massy lump thereof, presently, the soul flieth from the body, and reason absolutely departeth: reason is a thing of more excellency, than that senseless part of the world can contain, or whereto she ought to be made subject.  
This is truly her Monarchy, if she have her own, and due birthright; a power, a command, and authority over all the actions, passions, imaginations, and fantasies of men: and her feat ought to be above 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 air, the powers, of heaven, the firmament itself, nay into heaven itself, and to the very Son of God, who in excellency far surmounteth the Angels, & sitteth at his right hand, possessed with the reasonable soul of man, and in him sitteth right reason, next unto the throne of God?  
If any have knowledge by what means to augment the understanding thereof, let him put his helping hand for this Empress is hardly beset in her Monarchy, & almost pulled from her throne, and her Sceptre trodden under foot: And so leaving to speak further of that excellent, true, and perfect quality, I make her place known, and leave her to maintain her title as she may, being much distressed in her government.   

Sect. VII. Of Reason corrupted.  
IT needeth no more proof to maintain the argument of innocency and perfection in the reasonable soul of man, but that God was the Creator thereof, from whom could proceed nothing but good. There needeth no further proof to discover, that this perfection and innocency is corrupted and impaired, but every particular man's examination of his own actions, thoughts, and words, that daily and hourly pass from him. For if any man will take any one day, a note of all the words he hath spoken, and examine the next day, how insufficient and vain the most of them have been, he shall need no other judge but his own conscience. If he shall an other day record all his thoughts, and after try their consonancy with reason, I leave to him that shall make proof thereof, what he will censure in that behalf.  
And if any will peruse his acts & deeds, even in some things that are now lawful and honest, he shall find nature simply ashamed of them to be discovered, because they were not originally in parts of nature, but are sithence crept in by corruption. Any that will duly look into these causes, shall plainly find himself deprived of all perfection and innocency, and his own soul to be polluted with wickedness, and all the powers and qualities thereof; yea his understanding, reason, and will, to be perverted, and nature itself prevaricated.  
In the first creation, man's understanding, 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, Soul, nor reason polluted with fond lust, wicked desires, inordinate affections, intemperate passions, nor vain and idle fancies. But this perfection and innocency remained not long, before the cunning Sophister, enticed by persuasions, the will, mind, Soul, and reason of man, to undertake a work that wrought his confusion, and corrupted all these good parts. To dilate thereof, I forbear, because none can doubt of the truth of that general overthrow of man's estate, life, soul, reason and will; and concluding that with an affirmative, that corruption came in by sin, I will proceed to the rest as the cause offereth.  
Since, and in the instant time of this overthrow, there are grown into the very nature of man, and of his Soul and Reason, pride, lust, self-will, ennie, hatred, anger, sorrow, deceit, falsehood, partiality, and infinite other passions and affections, (which for brevity I omit to speak of) have thrust themselves into this Monarchy, and wonderfully and universally opposed themselves, and rebelled against their Empress, and her estate, and kingdom, and grievously and sorely rebelled against her just government, setting up new courses and orders; insomuch as Seneca in his time complained, Cessero publicaiura privatis, & cepit licitim esse quod publicum est. 
Plotinus. 1. lib. 4. ca 1  And Plotinus entering into consideration hereof, doth as it were, wonder thereat, saying, what should be the cause, that our souls, being of a divine nature, should so far forget God their father, and their kindred, and themselves? And making the answer thereto himselfehe saith. The beginning of this mischief, was a certaine rashness, and over boldness, through which they would needs pluck their necks out of the collar, and be at their own commandment. By which abuse, turning their liberty into licentiousness, they went clean back, and are so far gone away from God, that like children being newly weyned, are by and by conveyed from their parents, & know, neither whose, nor what they be, nor from whence they come. 
Plotin. 1. li. 8. cap. 4.  And in another place beewailing this corruption, he saith; The soul which was bred for heavenly things, hath plunged itself in these material things, and matter of itself evil, that not only all that is of matter, or matched with matter, but also even that which hath respect unto matter, is filled with evil, as the eye that beholds darkness is filled with darkness  
Hierocles the stoic against Atheists saith, that man is of his own motion inclined to follow the evil, and to leave the good: there is, saith he, a certain strife bred in his affections, which stepping up against the will of nature, hath made it to tumble from heaven to hell.  
The Ancient Philosophers, taking consideration of the number of affections, and passions, wherewith the Soul and Reason of man is infected and corrupted, which Plutark affirmeth to be much more sorrowful, and grievous than the bodily diseases, endeavouring to reduce and bring those intemperate affections, and passions, to some reasonable order, have made divers books of Moral virtues and laws, and given sundry rules, ordinances, and precepts, to bring them to obedience. In which their exceeding painful works, they positively inveigh against the rebelliousness that is naturally in us, against Reason, that is, the rebelliousness that is crept in by this corruption of nature. These rebellious affections & passions are not as spots or stains, that may be washed, or cleansed out of nature, but a deep impression in nature, with much ado to be restrained and held short, but never utterly to be subdued or overcome; whereupon it is very fitly said by a man of great learning. Seeing that reason is somuch more excellent than passion or affection, as the forms, shape, or fashion is more excellent than the matter, or stuff, wherein it is.  
Whence cometh this infection in us, that maketh the matter to overmaster the form, and causeth the form, as it were, to receive shape and fashion of the matter, that is to say, which putteth Reason in subjection to passions, and to the impression which affection yieldeth, contrary to the order which is in all the world beside?  
What else is this intemperance of man but Reason, as it now remaineth inwrought or engraven with lust & concupiscence? what is anger, but Reason, attainted with chooser, etc. 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 original nature of man, neither proceed they of the first creation: for than would not nature be ashamed of them as you see it now is. These motions are crept in since by corruption. And therefore the grieving 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 soul of man four powers or abilities, first, Witte secondly, Will, thirdly, an ability of being angry, four, an Ability of Lusting. In those four abilities the Philosophers have intended to place four virtues. In wit, wisdom, in will, righteousness; in the ability of being angry valour; in the ability of lust Staidness. These powers, abilities, & virtues are maimed. And those abilities have not those virtues, Wit is maimed with ignorance; Will, with doing wrong; Valour, with cowardice Staidenes, with licentiousness.  
Besides the outward fences, imagination, and appetite, which are common to beasts, man had wit or reason, and will, of the gift of the creator peculiar to man only; by which we esteem ourselves better than the beasts, and in regard thereof, we look to have them in subjection under us. And all this Reason leadeth us to understand. But observe the sequel, and we shall find, as the corrupt condition of man's nature is now, that whereas imagination ought to rule the fences, will, to rule the appetite, and Reason to rule the imagination, it fareth far otherwise, for imagination giveth way to the outward sense: Appetite ruleth will, and imagination carrieth Reason at her pleasure; insomuch, that the very sensual part which is the meanest, carrieth all the rest, and maketh Reason an underling; nay, oft times leaveth Reason quite out, and rebelleth against her, and so this spirit and reason of ours is forward to nothing but evil, nor inclined to any thing save base, and transitory matters. It fasteneth itself to the earth, and is bondslave to the body.  
To discover how far the ancient Philosophers (out of such reasons as they had) waded into these causes, would require a long work, therefore a word or two. Philosophy itself is said to be an art of healing the soul of the infirmities whereinto it was fallen from her first perfection.  
The first step thereunto, or precept is, Nosce teipsum, begin to know thyself.  
Aristotle could not choose but know, that the understanding and mind of man was out of tune, when in his Morals, he declareth, that the affections ought to be ruled by reason, and our mind brought from extremes into the mean, and from jarring into the right tune.  
Theophrastus saith, that the soul paid well for her dwelling in the body, considering how much it suffered by the body's means: showing that he considered that corruption was entered into man, even into his soul, mind, and reason.  
Zoriastres' the grandchild of Noa, and ancientest of Philosophers, bewaileth this laps, fall, and digression of the race of mankind, crying, alas, alas, the whole earth mourneth even unto children.  
And Hermes in his Poemander giveth it a most absolute conclusion, where he saith, God created man after his own likeness, and gave him all things to use, but man, in steed of staying upon the beholding of his father, would needs be meddling and doing somewhat of himself, and so fell from the heavenly contemplation, into the sphere of elements or generation. And because he had power over all things, he began to fall in love with himself. And gazing and wondering at himself, he was so entangled, that he became a bondslave to his body, being before at liberty. Which bondage, and abasing he intendeth to be in the soul, mind, and reason of man.  
If we shall grow a little nearer to this matter, and peruse an example or two in the holy Book of God; consider whether it were corrupt, false, and sophisticated persuasions and Reasons that the serpent used to Eve, what Reason was that, that led Cain to kill Abel, or the Children of God to be bewitched with the beauty of the daughters of men, or the Chaldeans to erect the tower of Babel.  
The effect and issue will show what kind of reason it was. By the first came the destruction and overthrow of all the perfection of man. By the second, a perpetual curse to the murderer, and a continual anguish, sorrow, and grief to his heart and soul. By the third, an universal deluge upon the face of the whole earth: And by the fourth, an utter confusion of languages.  
God in the creation made all things in order: and Order would that our wit should obey God, and our senses and appetites obey Reason. But we see apparently, that for breaking this order, these confusions have ensued.  
If we desire a plain demonstration, let us look into ourselves, by the rule afore prescribed into things inferior to us, and into what is above, and greater than ourselves. As the inferior creatures, whereof the sensitive are the chiefest, come not near man in excellency, understanding, capacity, nor Reason, neither do they strive therein, but abide in their first state.  
So hath God left in himself, a fullness of perfect and absolute power, wisdom, and understanding, not to be conceived, nor comprehended by the wit nor reason of man, in a far greater measure than man's understanding and reason can attain unto, as man's understanding or reason was at any time above the beasts of the earth.  
These things he kept absolutely to himself, to be a Creator, to be obeyed, and to have none equal, and to keep all his creatures under his subjection.  
This order must man needs be doing withal, it was not enough for him to enjoy, and know the good: but he must know evil 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 evil, and so entangled himself therewith, that he abandoned all that was good, and became himself a very mass of evil.  
Consider this reason; what would a man think if his horse should turn his master to eat grass, and lodge in the field, & he to feed of the best meats, and stay in the house? Nay come nearer, what if a man's servant, nay his friend; or to be short, his own son, would participate in worthiness with the father, & take dignity from him, and become the absolute owner of the father's possession in his life, and make him live like a servant? I refer the censure to the reader, because I know not how near it may touch him, being matters so rife in practice.  
To draw towards the conclusion of this part, it is greatly to be considered, that in the estimation of the Creator, the reasonable soul of one man is of more value and price then all the territories of the world, even than the whole earth, and whatsoever is in the bowels thereof: Reason will compel thee to confess this whether thou wilt or no, in regard of the immortality of the one, and corruption and finishing of the other.  
The earth was the thing given; and man the donee, the possessor is more worth than the thing possessed, man is much better than money, in that money was made for the use of man, and not man for the use of money: but see how the usage thereof agreeth with right and true Reason, which is the mark we shoot at.  
Look into some particulars, and observe how many men thou knowest, that for some small part of the earth (in comparison of the whole but a crumb) that had rather see the destruction of many christian souls, then to lose any part thereof, making more of a penny then of the life of his brother. Nay, look into the will of men, and observe therein, whether they regard the shedding of blood & murder, so much as the satisfying their will? What hath been the cause of wars and slaughters of men, whereof there remain so many histories: but the breach of Order, and making a fraction of Reason.  
In the civil government of countries, what hath been the cause of injuries, wrongs, violence, & oppressions, perverting, and corruption of justice, untrue suggestion, perjuries, subordinations, thefts, robberies, and cruelties, but that men exceed the bounds of right and true Reason?  
Ask the great man, and the rich, to have commiseration of the needy, and his heart will be rather inclined to cruelty then pity, he had rather have his poor debtors bones to make dice, then become pitiful. Ask the needy, and him that is in distress how he findeth it, and he will say, and truly, that the world hath forsaken him, friends fall off, & those of his own house will use him, not much better than poor job was used. But by the way, poor man, take this for thy comfort: thy reasonable soul is better than all the rich man's treasure, yea then all the earth beside if thou have patience for a season. To conclude, let every man repair home to his conscience and closet of his own heart, and examine himself before the seat of this Empress: Reason how much he esteemeth and valeweth the lands, riches, and transitory things of the world, above the price of his poor brother's Soul and life: nay, to end in a word, than his own Soul: examine thyself well, how far thou wouldst extend, thy mind, thy word, thy travel, thy oath, and thy very Soul, to procure and get a small part of this base, transitory, and corrupt world; thou shalt need no other satisfaction, but that right and true Reason is corrupted, impaired, and become subject to that which it ought to govern.   

Sect. VIII. Reason's particular government.  
Having furnished the former arguments with some matters, the more lively to express what they are, namely, the Soul of man immortal, the excellent quality of right and true Reason, and the corruption thereof: It shall agree with Reason, to reremember, that man is said to be an abridgement, as it were, of God, and the world, and as a mirror of the whole work of God, reduced into a little compass. For which cause he is called a little world of himself. Now, if by observation we find an orderly kind of government, obedience, and disposition, in divers parts of the other creatures, how necessary it is for every particular and private man, that will challenge himself to be endued with Reason, to descend into himself, and examine how this little world of his soul, his reason, his senses, and his body, is ordered: And how, and in what manner reason doth govern, and will, appetite, affections, and passions do obey. Let a man peruse himself, and he shall find in his body, a part of those creatures, that want sense and Reason: As his hair, and finger nails; he shall find divers passions and perturbations, that are void of Reason. A body which we call the flesh of the earth, a vegitative part of growing, as the plants, a sensitive part of moving, seeing, smelling &c: as the beasts, a reasonable part in an immortal soul, and all those in so small compass. And divers learned writers reason, that man, and the course and motions of his life, and being reasemble, the very course of the celestial bodies; in studying whereof they have taken great pains. And Reason itself concludeth this point of divinity, that in man there is immortality and mortality, the one of the soul, and the other of the body. The one, as matter subject to corruption and wasting; and the Soul, a substance, that never shall leave to have being, and life. There is no thing, nor nature whatsoever, that is either known, or can be conceived, but is either immortal or mortal: part of both these, is man, therefore is he a true pattern of all the rest, and so consequently of the whole world.  
If a man would enter into consideration, what a wonderful thing in nature, the conjunction, and knitting together of the body and soul is, seeing the soul, which is light, to be within the heavy body, that which is of celestial fire, within that which is earthy and cold, invisible, and immortal, in palpable and corruptible earth, what an admirable creature was man if he knew himself? The definition & division of whose soul & body, with this short touch, I leave the reader, to search further the learned writings of such as have treated thereof, and fearing to be tedious, I retire to my former purpose, that every man in his private state ought to consider what he was, from which he is fallen, what he is by corruption, whereof is already treated, what he would be, and what he shall be, which done, he shall find, that there is none but would be happy. But the corrupt will and affections tend to misery, calamity, and infelicity, unless there be the greater care and government thereof had. Now as we began in order, to take things in their worthiness, whereby man is placed above the rest, so in man, that which is most worthy, aught to be preferred above the rest, as his Soul above the body. And Reason above passions, and affections. Reason the Queen, and the rest subject. Take a view of thine own self, thy soul, thy conscience, thy mind, thy reason, thy body, thy senses, 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 driven to shift hard for help to excuse thee. There is described to be in man a sensual appetite, which the School men divided into two parts the lustful appetite, and the ireful or wrathful appetite. There are also described to be in these two appetites twelve principal passions, whereof six, which are love, and hatred, longing, and loathing, gladness, and sadness, do follow the lustful appetite. The other six, that is, hope, and despair, fearfulness, and foolhardiness, Cholericknes, & coldness, do follow the ireful part.  
That these are all sensual, is plain, in that they finish, and end, when life leaveth the body. Besides, the very bruit beasts have their parts in them as well as men. These are the subjects which in every particular body, and government of every person ought to be kept in obedience unto reason: and not to issue or proceed any further, than they can show their warrant, authority, and commission for.  
Now seeing the imperfection of all these things is crept into the corruption of the nature, as well of the bodies, as souls of men, it behoveth every one therefore to summon a parliament, and to assemble all these passions and affections, to receive direction, how to be disposed, in what causes, & how far. And to receive reprehension and discipline for their contempt or disobedience. For the discovery whereof, observe this in all the things wherein thou employest thy mind. And therein first consider, and conclude, that by the reasonable soul and life, is understood, such a soul and life, as hath counsel, judgement, and reason, which was created to this end, that knowing God her Creator, and loving him, in regard thereof, she might honour and serve him. & finally, by degrees, attain to immortal life & happiness, which is appointed for her end, and is the mark she should labour to attain.  
For, as nothing in man is more excellent than Reason, whereof God hath made thee partaker, so is there nothing so well beseeming thy Reason, then that thou know, love, and honour God, as whom nothing is so excellent, nor unto whom nothing may be compared, and without whom, thou hadst not obtained, neither being, life, sense, nor reason; for God is above thee, God is beneath thee, God is without thee, God is within thee, God is round about thee, God is every where else, thou wast no where. Now when thou sendest thy mind and reason into the bowels of the earth, to search there, for things of much virtue, as gold, and other metals, weigh by the rule of right reason, to what use thou intendest the employment thereof, whether to the glory of the Giver, or thine own private appetite or desire, whether thou esteemest not more, a few Flemish angels, than the blood and life of a thousand blessed Saints? If thou grow affected to the garment of the earth, the grass of the field, and their stately branches, consider whether thou put true difference between them and immortality, and how much less thou art inquisitive after Eternity, than those corruptible matters. Examine thyself, whether thou be thy moneys master, or his vassal. If thy liking be carried after the moving things, consider how the delight and pleasure in them overruleth thy affections, and taketh up thy mind from contemplating their right use, and the end whereto they were appointed.  
If in keeping company with those of thine own kind, there are two Sexes; The first betwixt man & woman, in which is engendered man and woman. And therein consider that Reason shows thee, that God made one woman for one man, and but one man for one woman: which the more showeth the excellency of his creation, in that he made so large a world for so small a company. That this is a true conclusion, not to be violated by Reason, the very rule of evenhood, and right, doth show. For whosoever would break wedlock, would not have the same measure requited to himself: neither doth the father like it in the son, nor the mother in the daughter, and rather than confess it, Nature herself, in respect of her original pureness, is so ashamed thereof, that she will rather commit perjury, than acknowledge it: which agreeth well with the words of Gods own spirit, pronounced by Malachi, that God had abundance of spirit, which showeth that he might have made divers women for one man, or diverse men for one woman; but his purpose was otherwise, howsoever men regard it.  
If thy purpose be, in accompanying with men, and having society with them, respice finem, to what end it is, whether for thy present pleasure, or profit, or the endless happiness of immortality. In these matters there are three special things to be considered. First, the intent and purpose of thy mind, and the conference and conclusion there, before any words uttered. The second is the words which are the minds messengers, to make known her intent. The third is the actions & practic parts thereof. Consider therefore, whether thy mind, and thy words agree, and whether thy words & actions agree. And in them all, have regard, that thy purpose be honest, for nothing is agreeing with right reason that is not truly honest: and nothing truly honest which a man desireth to an other, and would not have the same befall to himself.  
Now if in thy mind thou conceive mischief, fraud, and deceit, and thy mouth pronounceth smooth and pleasing words, send Reason to inquire, who it is that sitteth between thy mind, and thy mouth, that causeth this jar between thy hearts intent, and thy voiced speech: and she will find there placed that subtle sophister that beguiled Eve with an Apple, never intending more mischief than under smooth words, Mell in ore, verba lactis:  in cord, fraus in factis.  
If thy actions and performance accomplish not thy promises, thy reason will show, there was corruption in thy mind, or weakness in thy understanding, that wouldst a duenture to promise matters above thy ability.  
If thy mind be discontented (which is a general thing among men) some in wishing to change their sex, as men to be women, & women to be men: old men to be young, children to be of ripe age, the single to be married, the coupled to be asunder, the servant to be Master, the Master to be servant, the rich to be more rich, the poor to be as rich, the needy to have the wealth of his neighbour, the man subject to obedience to rule the governor oft times, to be freed of his great burden. And this which is a general fault in every man of advancement and preferment, to excel, and to bear Rule, insomuch, that oft times the subject unjustly contendeth for the kingdom. A thousand other things there are in seeking of novelty, exchange of trades, and courses of life, of health, and liberty, and such like; which I leave to rehearse and send thee to thyself for resolution.  
Peruse thy whole body, and thou shalt find divers necessary parts and members, as the feet, the legs, the hands, the arms, the head, the eyes, the teeth, the liver, stomach, lungs, yeines, sinews, arteries, & such like; All which tend to the performance of several duties and offices to the heart, and the life therein placed. And as none of these can be wanting, to make a perfect body, so none of them envy another, nor desire to change; & being made for these several uses, cannot exchange places nor offices. So is it thy case to be a part or member of another world. And as thou wouldst not be a stone, to be the richest jewel: nor a tree, to be the greatest Cedar; a beast, to be the great Behemoth; a fish, to be the great Leviathan; nor a Devil, to be Beelzebub himself: So Reason teacheth, that thou canst not be Moses nor Elias, Solomon nor David; not borne of the root of josse, no Roman, Itulian, nor Germane; thou canst have no other Father nor Mother then thine own. If thou be not borne of the blood Royal, it is not God's fault: But if thou rashly aspire to that whereto thou art not borne, it is thy fault. And the same reason whereby thou requirest to have dominion over 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 majesty, justice, and mercy of God.  
If thou send forth, (as thou must of necessity) any of thy appetites, affections, or passions. Then give them their Commission, for fear of offending: and omitting the rest, I will particularly touch these. And first, concerning necessary things, if thou suffer thy affection, or passion of thirst at liberty, let her not riot so far as to overmaister thy Reason, be as careful in thy greatest drought to keep moderation therein, as thou art fearful, to burn thyself with fire, when thou art most cold; be as wary in that point as thou wouldest be to put a sword into a mad man's hand.  
If thy passion of hunger crave liberty, set her bounds that she surfeit not, nor waste as much in one day, as would satisfy thee a month: If the affection of cold require clothes, give her a law, that she exceed not her bounds, by putting on thy whole wealth in a suit of apparel.  
If thy affection of Love, or rather Lust, be extraordinarily busy, take order in time that she overrun not her compass. And as Love is properly said to be a desire of things fair, goodly, and beautiful; so let her not extend them further than to things honest, profitable, and possible. For if the thing thou love be not honest, it will be a clog to thy conscience; if not profitable, it will be wearisome to thy life; if not possible, it will turn into grief, and so either into a desperate or mad humour. For if Plato conclude rightly, that all things in this world are engendered by love, thou hast Reason, to take heed thou abuse it not, and it become thine own confusion. If thou hate, see it be vice, & not virtue, for there is none so impudent, but will confess that virtue is a good of the soul; and vice being the contrary, is an evil. If Reason be thy medicine, the contrary must needs be the sickness of the Soul.  
If thou feel sadness or sorrow coming fast towards thee, set Reason stoutly and valiantly to defend thee from it, remembering salomon's conclusion, that a sorrowful heart drieth up a man's bones: yet mistake not my meaning, for godly sorrow for thy misdeeds, is a good protection against the other.  
In the case of friendship, take Aristotle's Moral for thy direction, perfect friendship is among good men that love virtue, and in all things avoid rashness: out of this Reason Darius acknowledged, he had rather have one Zopirus, than the conquest of twenty Babylon's.  
If the thing thou hope for, be grounded upon Reason, and depend upon a possible; attaining the same, it will in itself protect thee from despair. And if thy hope be rightly in God, Reason will teach thee to depend on his providence, and not to hope for vain or impossible matters. And seeing that hope is the fountain & trade of all sorts of men's employment in this life, there is great cause it should depend upon Reason, & not rashly consume that a man hath, and foolishly hope for more.  
Many vain things follow vain hope, which commonly work confusion. As the hope and expectation of vain glory is vain: so is the excessive charge of building, of apparel, of diet, prodigality, and popularity, which followeth the same as vain, & consumeth the affected thereunto, alluding to this saying: He that striveth to be friend to many: can hardly be friend to any.  
Vain hope of riches, honour, dignity, and things not like to be obtained by the rule of reason hath brought many to distracted wits, and wilful destroying of themselves.  
In the attempting of things something uncertain, examine these two passions, by the rule of reason, fearfulness, & hardiness: for as they are two extremes, so yet is the mean of them, a good temper. As cowardly faithfulness is to be abandoned, so is fool-hardines utterly to be rejected. The temper whereof Solomon showeth, where he saith: Blessed is the man that always standeth in fear. But he that hardeneth his heart, shall fall into mischief. Which mean is fully described by Esay in 66. chapter, saying: whom shall I regard saith the Lord, but him that is mild and gentle, and standeth in fear of my words? And God himself said, that Moses was a mild man above all that lived, accounting mildness for the height of virtue.  
And because in the ireful appetite, heat, choler, and fury, bear a great sway, which like the raging fire consumeth without measure. Thou hadst need ride such a colt with a strong musroll, and mussel it as thou wouldest a biting mastiff, lest in thy rage they overcome thy Reason, and rebel against their Queen, and by treason, they bring thy life to confusion.  
Cicero in his fourth book of his Tusculane questions saith: The fountain of encumbrance, is, intempeperance, which draweth, and estrangeth us from true Reason, and is so contrary unto it, that it is unpossible to govern and restrain the lusts & desires of the heart: Self-will, rash vows, outrageous oaths, intemperate fury, and frantic madness, do commonly follow this wilful appetite, if it be not very moderately tempered with respective consideration. All these passions, if they be inordinate, are the daughters of pride, from whence cometh whatsoever is evil, of whom beware & take heed, as of the Crocodile, or the sword of thy malicious enemy. If thou wilt be careful and curious in framing thy timber for the building of a house, that every thing be fit and proportionable: so hast thou need to take as great care in reforming and keeping thy passions and affections, subject within the rule of Reason. And for conclusion take this, that the performance hereof requireth, as much pains, diligence, & labour, as any mechanical art: for of all mischiefs, idleness is the most dangerous, which right Reason cannot abide, nor endure in her Court; which cherisheth and advanceth the labour of the mind, which I commend unto thee above all riches.   

Sect. IX. Reason's public government.  
IN every government and order, the beginning is taken from the least, & unworthiest parts, as Grammar beginneth at letters, Geometry from the point. Arithmetic from the unity, Music from the note, and so proceedeth to the better parts. He that runneth most swiftly, began to creep, then to stand, after to pace, and so by degrees to the facility of his speed: So in the cases of government of a public estate, the beginning is at one person, singularly by himself: Which is every man's case, and therefore did I endeavour to handle that matter; first, that every man governing himself rightly, might the more fitly and sufficiently become a member of a well governed commonwealth: for Reason showeth that it is well or ill, with the public state, as all her parts are particularly governed, even from the least to the greatest.  
As the Magistrate is said to be the head; and the people, the body of the commonwealth: So hath Reason added a third matter to give life unto this body, and to be, as it were, the soul of this head and body, which is the law whereby all the parts thereof are kept in order.  
This law ought to allow sovereignty in one, and obedience in all the rest. The ministers and officers of the Law are her mouth, whose wisdom, understanding, judgement, integrity, constancy, indifferency, and fidelity, should be as just & equal as the beam that beareth the balance, wherewith Gold is weighed: and the standard measure that alloweth to every one alike. As the Soul and mind of man walketh between heaven and earth, and considereth of them both: So doth the right minister of the law descend into the Soul of the law, and walketh between the head and the lower parts of the commonwealth, and considereth them both, giving to each his even measure; not a dram to him that ought to have a gallon, nor a bushel to him that ought to have no more than a pint, but to every man according to his right. I mind not to discourse of the diversity of governments, and what they are, and how the use of them have been in other countries: as the Aristocracy, Democracie, Monarchy, Oligarchy, or, Duarchie, and divers other governments.  
But pursuing my purpose, to discover to the weak, and meaner sort of men, their places, duties, and offices, hold myself happy, that I am a poor subject and member, under this most natural and most ancient government of a Monarchy, the head and guide whereof God long continue with great comfort and joy, which would be much the more increased, if her subjects, the members of this body, would, according to true and right Reason, do their duties, and perform their obedience towards God, their country, and her sacred Majesty.  
Many men have traveled in other countries, to gain experience of usages abroad, wherein they oftentimes so much delight, that they forget their own true and natural country's use; others learn languages, when striving to attain the accent of the french, forgot to speak their country's language, and so have no fit speech at all. Some men follow others so long, that they lose themselves. Some are so eager to search into the faults of others, that forgetting themselves, they run into unrecoverable errors. The prodigal man commendeth expense, delighting in a vain praise, till he have wasted all his estate, utterly contemning frugality. The churl exceedeth as much in misery, and despiseth liberality. The vainglorious is ravished with kind words of the flatterer, rejecting true advise. The proud is insolent and outrageous, never satisfied with reason. The kindhearted, rather than he will sit out of the company of fools, will make a fool of himself. The Gentleman's son must take no pains, it is against his reputation. The Scholar oftentimes instead of proceeding in virtue and honest causes, studieth and practiseth mischief and falsehood. He that hath once waited at his masters Table, thinketh it a disgrace, at any time after, to take the plough in hand. And if the poor father hath brought up his son to some place of preferment, it is hard if the son be not ashamed of his father. The friend (for the most part) is in show: and to serve his own turn, will not stick to supplant him, whom he ought most to regard. The countryman is never quiet until he have the merchants money: and the merchant commonly maketh his match so, as he will not lose by the bargain. But whosoever observeth what others, protestations, untruths, deceits, cunnings, crafts, and collusions are used amongst all sorts, shall well find, that Reason hath not her right government. If any man look but into the Comedy that treateth of the Humours of men, and the book of Coney-catching, he shall see those errors very lively, and at full discovered.  
Now, as the beginning of government, is at a private man, so the first that followeth, is the government of a private family, in which the master of the house hath authority to impose domestical Laws. The next is between the Lord and Tenants, over whom the Lord hath authority to appoint ordinances, and to receive an oath of fidelity. Then followeth the government of Tithings, of Towneships, of Cities, of Counties, & so concludingly of the whole state, whereof to dilate, would be over tedious. The collegiate and ecclesiastical governments, and all privileged places, aught to have repair to one head. At one is the beginning of obedience: and at one, is both the beginning and end of government. And whatsoever is mean between those buttols or bounds, is the public state, which by reason's rule and law, are to be ordered and disposed, like as the stuff and several matters that go to the building of an house, which, as they are to be at the direction of the principal workman, yet are they not to be lost, nor spoiled: so is it in the case of government, for the ordering of causes, and suppressing of disorder in a public consideration, without confusion of any. In which public state many ancient, laudable, and godly Laws have been made, which of themselves, are in the commonwealth, as the soul is in the body of a man, when he either sleepeth or waketh. The life of the law is the minister and officer thereof, who should distribute the same to the indifferent and equal good of all. It is as the line or plumb rule, whereby the workman guideth his building upright.  
Gentle Reader, consider with thyself, which part of this building thou art, whereof this main state consists, and reason with thyself, if thou be contented or discontented with thine estate, and the cause that month thee thereunto: and likewise consider whether that cause be reasonable, or not, if thou find, no, suppress it, set the queen of thy passions and affections to judge thereof, and reform thine error: which, if every man in this Land would perform, her majesties government would far pass the government of Numa Pompilus, or any that ever lived.  
If we enter into consideration, of the several kinds of living things, how the bond of nature doth make them affect the company and fellowship of creatures, of their own sort, to live together in assemblies with a kind of pleasure and contentment. The beasts, on the earth, in the air, the birds, and in the water, the fishes, wherein they hold themselves strongest, and most safe, as they are gathered together into greatest companies, in a kind of agreement, as their natures are expressed by Aristotle, and others of like learning. It will enforce men to wonder at their own intemperate government, considering that against one beast, or bird that killeth one an other of his own kind, there are thousands of men murdered, and unnaturally slain by their compares; so that among men, reason so little prevaileth, that the very sensual parts rebel against their own nature. Insomuch, that men, through their unreasonable actions, commit that which the unreasonable beasts do eschew to perform.  
Had not Reason need to impose laws, to suppress these disorders? In the private body of a man, if the gangrina take any member, which is like to bring the whole body to death, & destruction, will not the head, the heart, and all the rest of the members consent to the severing that member from the body to save the rest? So in the state of a commonwealth, to preserve the principal and general parts, Reason hath made laws, not to respect any particular that shall grow dangerous to the whole, and specially, to the head, which is the life & honour of the rest.  
As the private man that hath his leg cut off, to save his body, hath no pleasure, but pain and grief in losing the same: So the good Magistrate, hath no pleasure in the death or punishment of the subject, but is rather grieved that any such member should be so corrupted as he may not be abidden to remain.  
The law is said to be the blood, & bond of the commonwealth, the spirit thereof.  
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 lived without any written law at all.  
Besides the written law, the law of nature is a sense and feeling, which every man hath in himself, and in his conscience, whereby he discerneth between good and evil.  
The law is as the medicine, the minister and distributer thereof, as the Physician, & the offender, the patiented. As in some causes, though the Physician do not give the potion rightly, nor the patiented have a stomach to endure the taking; yet is not the fault in the simple medicine, but in the giver and receiver, or one of them. The wrong is not in the law, if thou be corrected for thy offence, but in thyself for thine error.  
Many a man being sick of an ague, findeth fault with his drink, where in truth the fault is in his taste: the like may be said of those that complain of the injustice of the law, when alas, it is a dumb thing of itself, and intendeth no harm to any, but the well using or abusing thereof is the matter that is to be considered.  
The evil disposed, wisheth there were no law, that he might usurp over the good, or at least, he holdeth the law, to be oversevere, to punish his fault; on the other side, the honest minded man, findeth that the offences against the law, are notfully, and speedily reform.  
To treat of the divers kinds of laws, of divers Countries, and the several uses of them, I intent not, but to leave a note to men of ordinary understanding, that the government of men, used by the discipline of laws, is as necessary as the life, to preserve the body from putrefaction.  
He that thinketh it an easy, or slight matter, to put his hand into meddling, or dealing with state matters, making of new laws, or, abrogating the old, as if they were to be put off and on, like a garment, or fantastically changed, as the wild humour of some few affect, let them consider what Demosthenes said of the decrees among the Locrians, that every Citizen that was to bring in a new law, should come and declare it publicly with a halter about his neck, to the intent, if his law were for the unworthiness thereof rejected, he should presently be strangled.  
Such consideration must be taken of the law, saith Isiodore, that we must not judge of it, but according to it, nor (saith Cliton) the people must not hearken so much to the orator or advocates of the law, as to the truth of the law itself. Pausanias' Reason, wherefore the laws among the Lacedæmonians ought not to be altered, was, for that the laws ought to be rulers over men, and not men masters over the law.  
If Mercurius Tresmegistes took great pains and labour, to compose laws for the ordering & governing of the Egyptians; 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; julius Caesar and others, among the English, that were as lights to their feveral governments. whereby their subjects might live in obedience, to the state, and have justice, ministered & distributed among them according to their equal rights, which to their immortal honour, have continued in those countries, for the reasonable guiding of the people? what do the infringers, violaters, corrupters, or contemners, of those laws, whereof there are many, deserve?  
Ignorance, ignorantly, is holden, to be the Mother of Devotion, which opinion, hath bred a wonderful confusion in the world: for if it be the Mother, and Devotion, the child, they know not one another; and for want of knowledge must needs err. Concerning themselves, Partus sequiturventrem, the Danghter followeth the Mother. Ignorance hath no acquaintance, much less alliance with Reason, and therefore cannot apprehend nor embrace things grounded on Reason. Ignorance is the opposed enemy of Reason, and leadeth to all outrageous and unlawful attempts: Blind Devotion her Daughter inciteth and stirreth up the minds of men to sensuality, self-will, rashness, intemperance, foolhardiness, stubbornness, contempt, and the utter subversion of the laws, ordinances, and directions that Reason hath provided.  
This Ignorance, and her brood, hath spread abroad many seditious and slanderous reproaches of indignity, insufficiency and gross defects to be in the Laws, whereby this country wherein we live is governed. And this Ignorant and foul error, hath dispersed itself into many quarters; and gotten strong hold in the world. To set down the particular errors in that behalf, and to answer them fully, would require a great volume, worth the writing, and worthy the reading, wherein I will not now insist. The like may I say of the continual and daily evasions and slidings from the true tuch and period whereunto the practice and execution of the Law should tend. Which fault, in the abusive practisers of the law, hath been a great cause that the burden of that reproach, although untruly, is laid so heavy upon the law itself. I may not give way to the scope of this Discourse at large. And therefore, to satisfy the ignorant hereof, in some measure, I send him to behold and view these special points, concerning the course of government established, and set down by reason and law.  
The Master of a house ordereth his household, agreeing with the conditions thereof; as the Babe newly borne is nourished with the mother's milk; the elder children at school, to learn rudiments, how to be disposed at riper age; those grown to man's state, are employed in other business; the servants labour for all, and the master careth and provideth for all; The apprentice is bound for years, which he must serve out before he can have his freedom.  
The School master hath ordinances not to be broken; and he dealeth with those whom he teacheth, according to their capacities; first he teacheth letters, than syllables, than words, and after languages, and the congruity of them; and after, the knowledge of the tongues, he teacheth Arts: and thus by degrees proceedeth in a reasonable and a temperate manner to the furnishing of that which belongeth to his place.  
The Universities have laws and ordinances, to approve, try and examine, the worthiness, sufficiency, and honesty of those, whom they intent to grace with Titles or Dignities of learning, as the several professions whereunto they bend themselves lead: out of which proceed our reverend Divines, learned Civilians, and necessary Physicians; besides the worthy storage of the famous Inns of Court, royal court, and other places.  
In Cities and Towns corporate, they have orders for the election and choice of men from office to office, and by degrees to look into the sufficiencies, abilities, discretions, and understandings of men before they be admitted to bear the principal government. And therein is likewise to be observed, that Reason hath imposed a fit ordinance, that by a common and general election the chief officer is to be chosen. In which corporations, as there are many Companies, whereof these governments do consist: So hath each of these Fraternities, special orders and ordinances, in their peculiar and particular offices. In this behalf there are many orders ordinate and subordinate, and which were over-tedious to recite: to be short therefore in that point, Reason hath given them abilities and powers to make ordinances and constitutions within themselves, but limited with within bonds. That they be not contrary to the laws of the land.  
The Inns of Court have orders, both to constrain study, and to try and examine the students, as well for the sufficiency of learning, as congruity of manners, and to commend and give grace to the well deserving, and stop the course of perverse and disordered persons. Out of this courtly Academy, what good this Commonwealth hath received, appeareth, in that the Kings and Queens that reigned over the same, have always chosen their servants and ministers of justice and authority from those places. Of the Law itself it is worthily said, Lex Regi, quod Rex legi, The law is to the King, as the King is to the law.  
As the King upholdeth and maintaineth the laws privileges, and rights of the Land, so the law keepeth men in subjection and obedience to the King: and thereby giveth glory and safety to the King, with peace and dignity to the kingdom.  
That in the desciding of controversies and questions grown among men, the law hath a most equal and indifferent course drawn down 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 trial is appointed, per probos & legales homines, by a jury of approved and lawful men: per testes fide dignos, by witnesses, not attainted of notorious crimes, but deserving credit. In which behalf is to be observed, what care the Law hath of indifferency, in that it hath admitted many challenges for kindred, alliance, affection, favour, or displeasure, and such like, lest by corruption, injustice might be ministered.  
And as the cause may require, so that it goeth to the judges themselves: For like as by the verdict of Twelve men, every cause of some nature must be tried: So by the Direction of the Law, causes of some other nature are to be decided, and adjudged by the sentence of the twelve judges of the Land.  
Is it not of worthy consideration, & a very reasonable course, that reason hath set down, that the trial of Land shallbe by men of the same neighbourhood: that they, knowing the right, may execute the work of the Law? Lex suum cuique tribuit, the Law giveth to every man his own. Then the common opinion of them that say the fault is in the law, is erroneous, by condemning the Law, for the perverters of the Law, and justice, of whom there are too great a number.  
Look further into the true sincerity of the Law, and you shall find, that Reason hath made Laws, to reform those errors: and to punish the offenders: according to the quality of their transgressions. What can she do, poor dumb thing? she is not able to speak in her own behalf, and few will do her right, either in word or action.  
Comes she not near the Court when she punisheth treason, to preserve the kings person? Embrace her, and use her worthily, for she is of great honour, and the principal work that ever Reason brought to effect in causes of this world.  
The Soldier and man at Arms will confess, that without the Laws of wars and martial Discipline, there is no possibility of keeping things in order.  
The divines and professors of holy Writ in all countries, and in all ages, have made allowance hereof, & muth endeavoured the performance of some things in that behalf.  
All the Emperors, monarchs, and Kings of the world, depend hereupon, and hereby their governments are preserved and kept from confusion: the least fraction whereof worketh great annoy, as appeareth by the stories written by Cornelius Tacitus of the lives of Nero, Galba, Vetellius, and others in the Roman Empire.  
This consideration offereth itself (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 unworthiness, appointed to be 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 be very convenient, that men look into themselves before it be too late, & correct their errors whilst they have time, lest in the end, for the faults of their material bodies, and sensual, and lose dispositions: their Souls which consist of immaterial and uncorruptible substance, be set on fire, and burn in hell with unquenchable fire, that no water, of what abundance soever can put out.  
And so having drawn to thy remembrance, these short notes, I send thee to consider (for the worthiness of the law) that Moses, from whom the grounds of all laws are received did (in his time) publish the law to the people himself, until the people grew to great numbers, and infinite disorders, and then by the persuasion of jethro his Father in law, he appointed ministers, and officers under him. The law put in execution by those officers, was not the law of the officers, but the law of Moses. And the law uttered by Moses, was not Moses own law, but the law of God. Such is our case, the multitude of offences and evils committed amongst us, are too great, and over many for our Queen, to order in her person: therefore, Reason hath set down mean authority under her. The laws they put in execution, are not the laws of the judges, but the laws of our Queen, and country. The sentence they pronounce, is her Majesties; they only give it a voice, and the main point is this, both the laws, and determination thereupon, if they be truly executed, and obeyed, are the laws, and sentence of God himself. Was there not in Moses time, a chief head above men? was there not a 'mongst men one above the rest? were there not under him others that took pains to sit in judgement, to hear the people's causes? was there not then a chief Magistrate, and inferior Magistrates, some in authority to order, and govern, others under them to obey? were there not men that sustained wrong, and others that did the injury? was not Miriam that gallant Lady punished with leprosy, for murmuring against the authority of Moses? And is not this the ancientest government in the world? And was not this a kind of Monarchy?  
Doth not our state and government resemble this? we have the same GOD they had, a sole governor as they, laws as they had, Lieutenants, 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 been free from such: but God have the honour, they have had their punishment as well as Miriam and Abiram. If the Magistrates in that government found store of business, to punish offences, and right the oppressed; our country is not altogether unlike them therein; If Moses had Aron for Church matters, our head hath, under her, men authorized for that purpose.  
Behold all these things which contain within them a thousand other branches, and consider whether Reason hath not prevailed far in this our country, and God been very favourable to the success thereof: what impiety, inhumanity, and bestiality were it, to pervert the good that hath been attained unto in these points? And what do the contemners, resisters, disobeyers, perverters, and abusers of this so sacred and holy an ordinance of God deserve less than those that were punished in Moses time?  
Non minor est virtus quam quaerere parta tueri: quibus acquiruntur ijsdem praeseruantur modis: by diligence, labour, study, endeavour and obedience, have these been brought to order, and by the like must be preserved. In which office, every member hath a share, the chief head in governing, and the rest in obeying, which is a duty to be performed by every subject: And whereunto right and true Reason will lead every man, if he carefully observe his duty. The omitting whereof, was a fault in the time of Saint Paul, and Saint Peter. The one, writing to Titus, willed him to put men in remembrance, that they be subject to principalities and powers. The other requireth that men should submit themselves, unto all manner of ordinances of man, for the Lords sake, whether it be to the king as to the superior, or unto governors as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well. Besides, Saint Paul saith in an other place, be subject to the higher powers for who so resisteth the power, 
Rom. 13.1, 2.  resisteth the ordinance of God. With which sayings I conclude, desiring that every man will put himself in remembrance of his duty in those points, and according to his calling, bear a faithful and true heart to his Queen and Country, and obedience to authority, as the key that openeth to all happiness; and is the closing up of Reason's government in these worldly causes: and a great inducement to eternity.  
Finis.    

The Minds privilege.  

Who can restrain the freedom of the mind,  
Or banish thoughts from grieved hearts perplex?  
Or who can show what limits are assigned  
To sorrows griefs, which do poor souls sore vex?   

Mind, keep thee free from ever being bound,  
Fast from ' Despair, and feast on good Content:  
Yet surfeit not on too secure a ground,  
Lest Time let pass, Remissness make repent.   

Seem not to be, but be as thou dost seem,  
Thy conscience save, what ever thee befall,  
It forc'th not much what other men do deem,  
Thy guilt or guiltless conscience swayeth all.   

In things that taste of good, is good delight,  
Thou mansion for thy God to take repose:  
Keep precious things wherein he may delight,  
Then secrets all he will to thee disclose.   

In all restraints, yet thou art still at large,  
In all exiles, thou still remainest at home:  
The secret matters thou dost take in churge,  
Servant like thee divine Virtue knows none.   

The polished Temple of Diana's shrine  
Did not delight the viewers half so much:  
As counsels good laid up in storch-house thine,  
Which will abide the hammer, deft, and touch.   

Keep far from thee the brave and evil things,  
The sanctimonies for thy turn are fit:  
Thou harbour haste among the Peers and Kings,  
Thy Chair was made, thy maker there to sit.   

Thou cloth of gold, of state, and richest price,  
To clad thy God the high and mightest one:  
In thee therefore, beware, let reign no vice,  
An equal mate thy King abideth none.   

Let none come in, keep fast the utter gate,  
Deceit is rife, and thou art in great danger:  
Take heed, beware, there is a subtle mate  
That presseth in, yet aught to be a stranger.   

she'll offer fair, both words and deeds of gain,  
She says she will be gone, and will but view:  
But keep her out, it will be to thy pain,  
The words she speaks, is neither of them true.   

The Bridebed once defiled, the Bridegroom leaves,  
It is a place he doth detest and hate:  
See to thyself, when once she thee deceives,  
Thy glory's gone, thy honour's out of date.   

Friend to thyself be thou, for to be friended  
Needs curious choice, I speak as reason bindeth.  
Fair shows of love, with faint effects are ended,  
When fruitless words show what the speaker mindeth.   

The matter meant, the mind must needs contain,  
That secret is to him that dooh intent:  
All pleasing words and speeches that are vain,  
'Gainst truths supports by no means may contend.   

That ample walk within so large a field,  
Would well permit my pen a ranging scope:  
But yet my will to Reason now must yield,  
To end this cause my Muse doth stand in hope.   

In fewest words, but words of great respect,  
The minding well, and well affecting spirit,  
Eternizd joys with Angels shall amplect,  
And endless bliss by promise shall inherit.   

That blessed place, and place of highest bliss,  
Without compare: Compare! what needs that word?  
God hath ordained for servants that are his,  
Blessed are they that ever serve the Lord.   
Finis.