nailes he shall find diuers passions and perturbations that are voide of Reason A body which we cal the flesh of the earth a vegitatiue part of growing as the plants a sensitiue part of moouing seeing smelling c as the beastes a reasonable part in an immortall soule and all those in so small compasse And diuers learned writers reason that man and the course and motions of his life and being reasemble the very course of the celestiall bodies in studying whereof they haue taken great paynes And Reason it selfe concludeth this point of diuinitie that in mā there is immortality and mortality the one of the soule and the other of the body The one as matter subiect to corruption and wasting and the Soule a substance that neuer shall leaue to haue being and life There is no thing nor nature whatsoeuer that is either knowne or can be conceiued but is either immortal or mortall part of both these is man therefore is he a true patterne of al the rest and so consequently of the whole world If a man would enter into consideration what a wonderfull thing in nature the coniunction and knitting together of the body and soule is seeing the soule which is light to bee within the heauy body that which is of coelestiall fire within that which is earthie and cold inuisible and immortall in palpable and corruptible earth what an admirable creature was man if he knew himself The definition diuision of whose soul body with this short touch I leaue the reader to search further the learned writings of such as haue treated thereof and fearing to be tedious I retire to my former purpose that euery man in his priuate state ought to consider what he was from which he is fallen what he is by corruption whereof is already treated what he would bee and what he shal be which done he shal find that there is non but would be happy But the corrupt will and affections tend to miserie calamity and infelicitie vnlesse there be the greater care and gouernment thereof had Now as wee began in order to take things in their worthines wherby man is placed aboue the rest so in mā that which is most worthy ought to be preferred aboue the rest as his Soule aboue the body And Reason aboue passions and affections Reason the Queene and the rest subiect Take a view of thine owne selfe thy soule thy conscience thy mind thy reason thy body thy sences these affections passions perturbations and imperfectiōs the determinatiō of the heart the speech of the mind and the speech of thy mouth thou shalt be driuen to shift hard for help to excuse thee There is described to be in man a sensuall appetite which the Schoole men diuided into two partes the lustfull appetite and the irefull or wrathfull appetite There are also described to be in these two appetites twelue principall passions whereof six which are loue and hatred longing and loathing gladnesse and sadnesse doe folow the lustful appetite The other sixe that is hope and dispaire fearfulnes and foole-hardines Cholericknes coldnes do follow the irefull part That these are al sensual is plaine in that they finish and end when life leaueth the body Besides the very bruite beasts haue their parts in them as well as men These are the subiects which in euery particular body and gouernement of euery person ought to be kept in obedience vnto reason and not to issue or proceed any further than they can shew their warrant authoritie and commission for Nowe seeing the imperfection of all these things is crept into the corruption of the nature as well of the bodies as soules of men it behooueth euery one therfore to summon a parliament and to assemble all these passions and affections to receiue direction howe to bee disposed in what causes how farre And to receiue reprehension and discipline for their cōtempt or disobediēce For the discouerie whereof obserue this in al the things wherein thou employest thy minde And therein first consider and conclude that by the reasonable soule and life is vnderstoode such a soule and life as hath counsell iudgement and reason which was created to this ende that knowing God her Creator and louing him in regarde thereof she might honor and serue him finally by degrees attaine to immortal life happines which is appoynted for her end and is the marke she should labour to attaine For as nothing in man is more excellent then Reason whereof God hath made thee partaker so is there nothing so well beseeming thy Reason then that thou know loue and honour God as whom nothing is so excellent nor vnto whom nothing may bee compared and without whom thou hadst not obtained neither being life sense nor reason for God is aboue thee God is beneath thee God is without thee God is within thee God is round about thee God is euery where else thou wast no where Nowe when thou sendest thy mind and reason into the bowelles of the earth to search there for things of much virtue as golde and other mettalles weigh by the rule of right reason to what vse thou intendest the employment thereof whether to the glorie of the Giuer or thine owne priuate appetite or desire whether thou esteemest not more a few Flemmish angells than the blood and life of a thousand blessed Saints If thou growe affected to the garment of the earth the grasse of the field and their stately branches consider whether thou putte true difference betweene them and immortallitie and how much lesse thou arte inquisitiue after Eternitie than those corruptible matters Examine thy selfe whether thou be thy monies maister or his vassall If thy liking be carried after the moouing things consider how the delight and pleasure in them ouer-ruleth thy affections and taketh vppe thy minde from contemplating their right vse and the end whereto they were appoynted If in keeping company with those of thine owne kinde there are two Sexes The first betwixt man woman in which is ingendred man and woman And therein consider that Reason shewes thee that God made one woman for one man and but one man for one woman which the more sheweth the excellencie of his creation in that hee made so large a worlde for so small a company That this is a true conclusion not to be violated by Reason the very rule of euen-hoode and right dooth shew For whosoeuer would breake wedlock would not haue the same measure requited to himself neither doth the father like it in the sonne nor the mother in the daughter and rather than confesse it Nature her selfe in respect of her originall purenesse is so ashamed thereof that she will rather commit periurie than acknowledge it which agreeth well with the wordes of Gods owne spirite pronounced by Malachi that God had abundance of spirite which sheweth that he might haue made diuers women for one man or diuerse men for one woman but his
the trunes of christian Religion saith We see in mans body a wonderfull mixture of the foure Elements the veines spreading foorth like riuers to the vttermost members as many instruments of sense as there be sensible natures in the worlde a great number of sinnewes flesh-strings and knitters a head by speciall priuiledge directed vp to heauen handes seruing to all maner of seruices whatsoeuer hee is that shall consider no more but onely this instrument without life without sence and without mouing cannot but thinke verily that it is made to very great purpose hee must needes crie out that man is a miracle which farre surmounteth not onely those lower Elements but also the very heauen and all the ornaments thereof But if he could out of himselfe beholde his owne body receiuing life and enter into the vse of al his motions hee woulde bee rauished with the consideration thereof But if hee enter into consideration of his immortall and reasonable soule it woulde drawe him from the earth to the heauenly creatures and aboue them to the presence of god from things subiect to mortallitie to the excellencie of all eternitie As there is a contrarietie of the Elementes among themselues directly one against the other yet these by equall mixture make a temperament so betwixt the soule and body the one beeing an immortall spirite the other corrupt and transitorie yet they put together make a perfect man Man by his reasonable soule and yet no man without the body So the reasonable man consisteth of bodie and soule for without the Spirite and soule it were but a lumpe of earth and without the materiall body it were onely an immortall spirite This is the miraculous woorke of God as it were to ioyne mortalitie and immortalitie together in marriage the immortall spirite as the head and husband and the mortall body as the spouse to obey These two in the first creation made perfect man and this perfect man which is properly vnderstoode by the inwarde man was indued with perfect right and true Reason Sect. IIII. The definition of Reason FEaring to exceede the boundes of Reason wherof I haue had care to consider because I finde the depth thereof to be without the comprehension of men I say for my selfe as Cyprianus Leonitius spake concerning his study of Astronomy though he could not attaine the fulnesse thereof yet Est aliquod prodire tenus si nō datur vltra there is a proceeding to some good purpose though all cannot be knowen And as Lactantius saide of the Labours of Hercules that they were Opera viri fortis viri tamen the works of a strong man yet of a man shewing there were imperfections in them so may it bee saide of the best Labours of menne that they come shorte of perfection In like I may say of this thing which I desire to explane by definition and am driuen to confesse as Beza saieth of these wordes 1. Cor. 11 10. Propter Angelos Quid hoc sit nondum mihi constat what this worde Reason meaneth I yet thorowly knowe not But submitting my vnderstanding vnto her worthinesse I make bolde to explane her in the most woorthy sorte I can attaine vnto The Latine woorde is Ratio It is Englished by diuerse Authours and called by diuerse Titles which allude towardes a definition It is sayde to be Reason Counsel Purpose Care Respect Consideration Regarde the Cause the Matter the State the Meanes the Way the Fashion the Forme the Proportion a Rule the Feate the Manner and sort a Mind a Counsell Aduise an Accompt or reckoning Businesse Valew Affaires And lastly the Quantitie wherein is to be obserued that out of the seuerall causes wherevnto the scope of the Authors tended theyr writings haue affoorded these seuerall names or titles describing in parte by them the nature and qualitie of Reason Others haue gone further saying Reason is the eie of the Soule whereby shee looketh into things past present and to come She is saide to be The Empresse of the Senses The Queene of Will An Apprehension of Heauenly and Diuine things The daughter of Vnderstanding Reason is by some termed A worde of diuine inspiration agreeing with that speach of Architus where hee saieth God breathed Reason into Man Reason is saide to be Aprudent guide of the Soule in her actions Shee is saide to be The Medicine of the Soule Hesiodus comming very neere the marke saith Reason is a diuine guide and wisedome inspired from aboue Ratio est quaedam tacita facultas insita mentibus hominum August apud Iurisc Reason is a certaine secret faculty ingrafted in the mindes of men Ratio est rerum humanarum diuinarum indagatrix According to the schoolemen quoad causas Reason is a searcher out of humane and diuine things in respect of the causes thereof Ratio est rerum omnium scrutinum moderamen quoad modos Reason is a finder out and gouernour of all thinges as concerning the manner thereof So haue these men with great indeuour expressed their mindes and vnderstandings which I reuerently accompt of But Reason being not defineable Vt illud quod consistit ex materia as material things are must needs be an immortall qualitie or facultie of the Soule if not essentiall which I haue reason to conceiue yet at the least vnseparable exercising many offices as instruments or intelligencers of Causes according to hir emploiment Out of which Considerations these sayings haue proceeded Domina Regina omnium est ratio quae connexa per se et progressa longiùs fit perfecta virtus haec vt imperet illi parti animi quae obedire debet Id videndum est viro quonam modo inquies velut seruo Dominus velut Imperator militi velut parens filio Reason is the Lady and Queene of all thinges which first vnited by it selfe and proceeding further is made a perfect virtue and how she ought to rule that parte of the minde which ought to obey euery man must consider But you wil aske in what maner she shoulde rule Surely euen as a maister ruleth his seruants an emperour his souldier and as a father his sonne Nihil est Cic. de legibus non dicam in homine sed in omni solo atque terra ratione diuinius quae cum adoleuit atque perfecta est nominatur ritè sapientia There is nothing I will not say in man but in all the world more diuine than Reason the which when it is growne ripe and come to perfection is truly called Wisedome Vt 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 giuen as a portion from God to man 2. Tnsc Cùm praecipitur vt nobismet ipsis imperemus hoc praecipitur vt ratio coerciat temeritatem When this is commaunded that wee should rule our selues this is intended that Reason should bridle
either melting or taking it in sunder Plutarch in the life of Solon and Lycurgus If it be demaunded what caused Solon and Lycurgus to trauell into Egypt to learne rudiments and lawes to bring their people into a reasonable gouernment It will be answered that the inclination they had to draw rude and confused matters to some reasonable head and order moued them to take that paines The lawes of dominion and propertie of things both reall and personal of mixt and entire are drawne out of Reason and all their braunches ought to bee tied fast thereunto The law of seueritie and punishment are in the nature of keeping the guiltlesse from receiuing wrong and are as a protection for the well gouerned not drawne out of an vnreasonable desire of punishment without cause or tormenting the offender in respect of his person but to take off the offence In the orderly or fit doing of any thing the mind and Reason beginne their work at the latter end and at the effect as in building a house Reason hath laid the whole plot and the cause to what end it is built before any stone be laid In any iourny Reason either hath or should set downe the probabilitie of good to ensue therof What caused the men of auncient time to enter into consideration of eternitie and to search into the difference of things immortall and things transitorie subiect to corruption of the beginning ending of time and of the world and that time is not in respect of God and eternitie but of things that had beginnings and passe with time and whosoeuer shall looke into the workes of Homer Hesiodus Parminides Mercurius Sophocles Aeschylus Euripides and others shall finde that this Soules qualitie of Reason euen out of nature it selfe had searched farre into these deepe matters It is amongst the Philosophers agreed that there is in man a double speach the one in the mind before we vtter it and the other is called the speach of the voyce vttered with the mouth the one priuate the other serueth to publish that which the minde and vnderstanding haue conceiued and determined to manifest The learned translatours of the Greeke word Logos somtimes call it speach somtimes word and sometimes Reason and it alludeth to this Vox praefert animus ratiocinatur mentis verbum ipsa ratio est The voice vttereth the mind reasoneth and debateth so Reason is the very word or speach of the mind And as it is fitlie said that what proportion is between the voyce or speach of the mind the like is betweene the speach of the mind and the speach of vnderstanding the voyce hath neede of aire and is diuided into partes and requireth leasure the minde is indiuisible but yet hath neede to passe from one conclusion or Reason to another But vnderstanding accomplisheth his action or working in lesse then a moment with one only act filleth the Reason and minde that it is constrayned to make many acts of one so that there is such an indiuisible vniting and putting together of vnderstanding mind and reason in the Soule that they may not be parted nor be one without the other For which cause Reason is properly said to bee the daughter speach or word of our vnderstanding That nature and abilitie of working of the Soule which the Latines call Mens the French translators vnderstand to be the reasonable Soule And as there is described to bee in the reasonable Soule working vnderstanding and willing so are not these three liues nor three soules in vs but one life one soule And these are three powers which the reasonable and immortall soule cannot want The like is said of the memorie of vnderstanding or of mindefull vnderstanding to be an aboundance of reason and as it were a hoorder vp of the continuall influences of the minde which minde Auerhos and Alexander tearme the workefull minde which is a power or force that can skill to extend reason from one thing to an other which they also conclude to be vncorruptible euerlasting and diuine and by this Minde is vnderstoode the immortall reasonable soule of man And as a great learned man writing of the corruption of mans nature sheweth that the worlde and all the creatures were made for the vse of man and commending the vnderstanding and reason of man Hee first speaking of the other creatures sayth To what purpose are all their virtues and excellent properties if themselues know them not The Sunne saith he excelleth among the Coelestiall bodies and the Rose among the flowers The beast is a degree aboue the trees But what skilles it what thou arte or what thou hast if thou know it not nor vnderstand it For what auaileth the light to the blinde meate to him that cannot taste sweete odours to him that smelleth not Or what auaileth the excellencie of thy Creation or thy reasonable and immortall Soule if thou discerne not the woorthinesse thereof By the meanes of Reason onely man of all the things in this inferior world can skill of these things and how to enioy them and so of force it may rightly and truely be concluded that they were made for none but for him That is to speake more properly God hath giuen vnto man al and whatsoeuer al other creatures either haue or be and hath not dealt with him barely as with a creature but rather as with his owne childe for whome he hath expresly created this world and giuen it him to possesse and besides gaue him an vnderstanding mind and reason which I so much labour to aduance to enioy gouerne and order the same Yet to drawe Reason a little higher this excellent qualitie in the soule of man by some is vnderstoode to be a religious regard and vnderstanding of God and to walke in his seruice and a continuall obseruation of good things that tend to immortalitie For as death separateth the body and soule for a time so doth the soule carry with it so much of his substāce power quality as it first brought that is spirite life reason and will which it shall bring to the bodie againe at the time of their second vniting Agayne if Reason bee the Daughter Vnderstanding which is a chiefe power of the soule be the Mother then are these co-relatiues and the one can not be without the other The soule cannot be without vnderstanding and vnderstanding cannot be without reason therefore as the soule is an immortall substāce so is vnderstanding an immortal power and reason an immortall quality of the soule The word Logos which the translators of the Greeke many times call Reason or word is said by the diuines to be incarnate by the holy ghost to make the sonne of God the second person in the Trinity whome we acknowledge and beleeue to bee subsisting of a reasonable Soule and humane flesh To whome the Philosophers giue the names of the Be-er or hee that is Wit or Vnderstanding the beautiful and sometimes speach word
reason wisedome Son and the begotten which Reason they affirme to be engendered of the vnderstanding and to be as the light of the vnderstanding and dependeth thereupon This is the Image of God which we beare about vs our immortall reasonable Soule as if wee behold with the eyes of our vnderstanding how the Sonne of God vouchsafeth vs a brotherhoode we cannot be ignorant of Right Reason therefore out of all these collections hath a place aboue al the vegitatiue sensitiue creaturs and aboue all materiall things whatsoeuer yea the Sunne the Moone the Starres and firmament of heauen is that which Salomō desired at the hands of God when he prayed to haue that vnderstanding which sate next vnto the Throne of God So is Reason placed next vnto God himselfe the worthinesse wherof is seene in this that in the diuine consideration of Gods eternitie his prouidence and purpose of creation of things for his owne honour One man through his reasonable and immortal soule was more precious and of greater value than all the whole mould of the Earth and all the creatures thereupon creeping mouing and being Besides this it is most apparant that in the time of Innocency and perfection of man Reason was not attainted infected incombred nor auoided with inordinate lust desires affections nor passions which now are crept in and haue incorporated themselues in him no the very free will of man had not originally place aboue Reason but was at her commaund and subiect vnto reason An example whereof no man shall need go farre to seeke for if hee truly suruey the corners of his owne heart and contemplate what perfectiōs he desireth to haue which he wanteth hee shall finde what man had and are nowe impayred And considder well with thy selfe what thon arte without reason and thou shalt finde thy condition worse than the state of a bruite beast Thus haue I made bolde and that rightly and truely to drawe Reason and her immortall Soule from these base and earthly things and place her in her owne throne euen next vnto God aboue all corruptible things among the immortall ones and neerest vnto Eternitie it selfe whose pallace seate and gouernement we may behold onely with the eies of our vnderstanding for thereby wee are vnited vnto the God of heauen and selected from corruptible thinges and thereby our mortall bodies shall put on immortalitie As the Sunne in his sphere taketh his course betweene the firmament and the lower Elementes extending his beames to the remotest places of them both so doth reason in the immortal soule of man during this naturall life wait betweene heauen and earth and by no meanes can be enclosed in the earths body as by these twoo reasons may appeare If the soule leaue the body and departe into heauen she caries reason with hir and the body becommeth earth againe or if the body carry the soule and reason into the depth of th earth or offer to include her in the massie lump thereof presently the soule flieth from the body and reason absolutely departeth reason is a thing of more excellencie than that sencelesse parte of the worlde can containe or whereto shee ought to be made subiect This is truely her Monarchie if shee haue her owne and due birth-right a power a commaund and authority ouer al the actions passions imaginations and fantasies of menne and her feate ought to be aboue the thoughts and conceits of the wisest Who can measure her territories or possessions when the mind and reason of man extendeth both generally and particularly into all causes on the earth the aire the powers of heauen the firmament it selfe nay into heauen it selfe and to the very Sonne of God who in excellencie far surmounteth the Angels sitteth at his right hand possessed with the reasonable soule of man and in him sitteth right reason next vnto the throne of God If any haue knowledge by what means to augmēt the vnderstanding thereof let him put his helping hand for this Empresse is hardly besett in hir Monarchie almost pulled frō her throne and her Scepter troden vnder foote And so leauing to speake further of that excellent true and perfect quality I make her place knowne and leaue her to maintaine her title as she may being much distressed in her gouernment Sect. VII Of Reason corrupted IT needeth no more proof to maintaine the argument of innocencie and perfection in the reasonable soule of man but that God was the Creator thereof from whom could proceede nothing but good There needeth no further proofe to discouer that this perfection and innocencie is corrupted and impaired but euery particular mans examination of his owne actions thoughts and wordes that daily and hourely passe from him For if any man wil take any one day a note of all the words hee hath spoken and examine the next day how insufficient and vaine the most of them haue beene he shall neede no other Iudge but his owne conscience If he shall an other day record all his thoughts and after trie their consonancie with reason I leaue to him that shall make proofe thereof what he will censure in that behalfe And if any will peruse his acts deeds euen in some things that are now lawfull and honest he shal finde nature simply ashamed of them to be discouered bicause they were not originally in partes of nature but are sithence crept in by corruption Any that will duly looke into these causes shall plainely find himselfe depriued of all perfection and innocencie and his owne soule to be polluted with wickednes and all the powers and qualities thereof yea his vnderstanding reason and will to be peruerted and nature it selfe preuaricated In the first creation mans vnderstanding wit and reason extended only to the knowledge of good his will was then tied to obey reason And in that time was not his nature Soule nor reason polluted with fond lust wicked desires inordinate affections intemperate passions nor vaine and idle fancies But this perfection and innocencie remained not long before the cunning Sophister enticed by perswasions the will mind Soule and reason of man to vndertake a worke that wrought his confusion and corrupted all these good partes To dilate therof I forbeare because none can doubt of the trueth of that generall ouerthrow of mans estate life soule reason and will and concluding that with an affirmatiue that corruption came in by sinne I will proceed to the rest as the cause offereth Since and in the instant time of this ouerthrow there are growne into the very nature of man and of his Soule and Reason pride lust self-will ennie hatred anger sorrow deceipt falshoode partialitie and infinite other passions and affections which for breuity I omit to speake of haue thrust themselues into this Monarchie and wonderfully and vniuersally opposed themselues and rebelled against their Empresse and her estate and kingdome and grieuously and sorely rebelled against her iust gouernment setting vp new courses
as by the verdict of Twelue men euery cause of some nature must be tried So by the Direction of the Law causes of some other nature are to be descided and adiudged by the sentence of the twelue Iudges of the Land Is it not of worthie consideration a very resonable course that reason hath set downe that the trial of Land shal be by men of the same neighborhood that they knowing the right may execute the worke of the Law Lex suum cuique tribuit the Law giueth to euery man his owne Then the common opinion of them that say the fault is in the law is erronious by condemning the Law for the peruerters of the Law and Iustice of whom there are too great a number Looke further into the true sinceritie of the Law and you shal finde that Reason hath made Lawes to reforme those errors and to punish the offenders according to the qualitie of their transgressions What can she do poore dumbe thing she is not able to speake in her own behalfe and few wil do her right either in woorde or action Comes shee not neere the Court when she punisheth treason to preserue the Kinges person Embrace her and vse her worthily for she is of great honor and the principall worke that euer Reason brought to effect in causes of this world The Souldier and man at Armes will confesse that without the Lawes of warres and martiall Discipline there is no possibillitie of keeping things in order The diuines and professors of holy Writ in all countries and in all ages haue made alowance hereof muth endeuoured the performaunce of some things in that behalfe All the Emperors Monarks and Kings of the world depend hereupon and hereby their gouernments are preserued and kept from confusion the least fraction whereof worketh great anoy as appeareth by the stories written by Cornelius Tacitus of the liues of Nero Galba Vetellius and others in the Romane Empire This consideration offereth it selfe though something abruptly that if the offences errors and transgressions of men in these points did consist of substantial matter as the bodies of the offenders do and were for their vnworthines appointed to bee consumed with fire All the water in the great Ocean would not extinguish the flame This being true it shall agree well with Reason and bee very conuenient that men looke into themselues before it be too late correct their errors whilest they haue time lest in the end for the faults of their materiall bodies and sensuall and loose dispositions their Soules which consist of immateriall and vncorruptible substance bee sett on fire and burne in hel with vnquenchable fire that no water of what abundance soeuer can put out And so hauing drawne to thy remembrance these short notes I send thee to consider for the worthines of the law that Moses from whom the grounds of all lawes are receiued did in his time publish the law to the people himselfe vntill the people grew to great numbers and infinite disorders and then by the perswasion of Iethro his Father in lawe hee appointed ministers and officers vnder him The law put in execution by those officers was not the law of the officers but the law of Moses And the law vttered by Moses was not Moses own law but the law of God Such is our case the multitude of offences and euills committed amongst vs are too great and ouer many for our Queene to order in her person therefore Reason hath set downe meane authoritie vnder her The lawes they put in execution are not the lawes of the Iudges but the lawes of our Queene and countrie The sentence they pronounce is her Maiesties they only giue it a voyce and the maine point is this both the lawes and determination thereupon if they be truly executed and obeyed are the lawes and sentence of God himselfe Was there not in Moses time a chiefe head aboue men was there not a mongst mē one aboue the rest were there not vnder him others that took paines to sit in Iudgement to heare the peoples causes was there not thē a chiefe Magistrate and inferior Magistrates some in authoritie to order and gouerne others vnder them to obey were there not men that sustained wrong and others that did the iniurie was not Miriam that gallant Lady punished with leprosie for murmuring against the authoritie of Moses And is not this the antientest gouernment in the world And was not this a kind of Monarchie Doth not our state and gouernement resemble this we haue the same GOD they had a sole gouernor as they lawes as they had Liuetenants Deputies Officers and Magistrates as they people to be kept in obedience as they murmurers against the head as they If they had Corah and his company that rebelled this land hath not bin free from such but God haue the honor they haue had their punishment as well as Miriam and Abiram If the Magistrates in that gouernment found store of busines to punish offences and right the oppressed our countrie is not altogether vnlike them therein If Moses had Aron for Church matters our head hath vnder her mē authorized for that purpose Behold all these things which cōtaine within them a thousand other branches and consider whether Reason hath not preuailed far in this our country and God bin very fauorable to the successe thereof what impiety inhumanitie and bestialitie were it to peruert the good that hath bin attained vnto in these pointes And what doe the contemners resisters disobeyers peruerters and abusers of this so sacred and holy an ordinance of God deserue lesse then those that were punished in Moses time Non minor est virtus quam quaerere parta tueri quibus acquiruntur ijsdem praeseruantur modis by diligence labor studie endeuour and obedience haue these bin brought to order and by the like must bee preserued In which office euery member hath a share the chiefe head in gouerning and the rest in obeying which is a dutie to be performed by euery subiect And wherevnto right and true Reason will leade euery man if he carefully obserue his duetie The omitting wherof was a fault in the time of Saint Paul and Saint Peter The one writing to Titus willed him to put men in remembraunce that they be subiect to principalities and powers The other requireth that men should submitt themselues vnto all maner of ordinances of man for the Lords sake whether it be to the king as to the superior or vnto gouernors as vnto them that are sent of him for the punishment of euill dooers and for the praise of them that do well Besides Saint Paul saith in an other place be subiect to the higher powers for who so resisteth the power Rom. 13.1 2. resisteth the ordinance of God With which sayings I conclude desiring that euery man will put himself in remembrance of his dutie in those points and according to his calling beare a faithfull and true heart to his Queene and Country and obedience to authoritie as the key that openeth to all happines and is the closing vp of Reasons gouernement in these worldly causes and a great inducement to eternitie Finis The Minds priuiledge Who can restraine the freedom of the mind Or banish thoughts from grieued harts perplex Or who can shew what limits are assignde To Sorrowes griefes which do poore soules sore vex Mind keepe thee free from euer being bound Fast from ' Despaire and feast on good Content Yet surfet not on too secure a ground Lest Time let passe Remissenesse make repent Seeme not to be but be as thou dost seeme Thy conscience saue what euer thee befall It forc'th not much what other men do deeme Thy guilt or guiltlesse conscience swayeth all In things that taste of good is good delight Thou mansion for thy God to take repose Keepe pretious 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 remainst at home The secret matters thou dost take in churge Seruant like thee diuine Virtue knows none The pollisht Temple of Dianaes shrine Did not delight the viewers halfe so much As counsels good layd vp in storch-house thine Which will abide the hammer deft and tuch Keepe farre from thee the praue and euil things The sanctimonies for thy turne are fit Thou harbour hast among the Peers and Kings Thy Chaire 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 raigne no vice An equall mate thy King abideth none Let none come in keepe fast the vtter gate Deceipt is rife and thou art in great danger Take heede beware there is a subtile mate That presseth in yet ought to be a stranger Shee le offer faire both words and deeds of gaine She saies she will be gone and will but view But keepe her out it will be to thy paine The words she speakes is neither of them true The Bridebed once defilde the Bridegroom leaues It is a place he doth detest and hate See to thy selfe when once she thee deceaues Thy Glorie 's gone thy Honor 's out of date Friend to thy selfe be thou for to be frended Needs curious choise I speake as reason bindeth Faire shews of loue with faint effects are ended When fruitles words shew what the speaker mindeth The matter meant the mind must needs containe That secret is to him that dooh intend Al pleasing words and speeches that are vaine Gainst truths supports by no means may contend That ample walke within so large a field Would well permit my pen a ranging scope But yet my will to Reason now must yeelde 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 Ioyes with Angels shall amplect And endlesse blisse by promise shall inherit That blissed place and place of highest blisse Without cōpare Compare what needs that word God hath ordained for seruants that are his Blessed are they that euer serue the Lord. Finis
what things right Reason reacheth BVt right and true reason duely considered is of a farre higher and more excellent qualitie it extendeth it selfe into thinges corruptible and incorruptible and it reacheth into the things past things present thinges to come First let vs looke howe it extendeth it selfe into the solide and massie parte of the earth Reason discouereth both the matter and forme thereof The superficies and the Chaos or Cuball partes it vnderstandeth that in her intrailes are many veines for water to passe concaue places for the ayre mettalls of gold siluer copper yron tinne lead stone and other excellent things Reason hath searched into the refining of things into a perfection which Nature it selfe hath not yet brought to maturity and ripenes Reason hath put a distinction betwene those mettalls either for their worthines or basenes And out of the consideration of the matter and forme thereof by the whole and by their partes Reason taketh knowledge of God their first Creator All which the onely sensitiue parte of beasts or men doe not conceiue nor vnderstand Reason entreth into the consideration of the diuersitie of creatures and their creation What other thing than the reason of man hath found out the virtues operations of trees plants herbes or discouered that some one thing shall haue diuers powers virtues and workings in diuerse partes thereof colde without hote within of one colour in the outside of an other in the substance colde in the leafe hote in the roote and of an other operation in the rhinde Reason informeth to appoynt some hearbes to bee eaten some for Physicke some to be vsed in hote causes others in cold nay more Reason hath searched into the very solide bodies and substance of things as to vnderstand what speciall vertue is in golde siluer copper yron and other mettalles in trees plants and hearbes and to extract and drawe from them their principal and best vertues and to make vse of them for his owne purpose descending as it were into the very nature and condition of Nature it selfe to help the imperfections of Nature in some part And such other rare and excellent things as being truly considered must needes bee adiudged to proceede from a nature of deeper vnderstanding than all the others that are meerely sensitiue Of beasts and birds Reason chuseth some for meate and others for other vses as our common experience doth teach vs. If we consider the workes that are written by prophane men of Geometrie Geographie Arithmeticke Astronomy Astrologie Musicke the liberall Sciences the Mensuration of the earth the Altitude Longitude Crassitude Magnitude Oppositions Coniunctions Aspects Motions Progressions Retrogradations Courses and Spheres of the celestiall bodies of the Zodiake the Climates Horizons Tropiks Poles Zones of the mouing starres and how they finish their courses of the Orbes their spaciousnesse of their conuex partes and their absides of their natures and gouernement they haue ouer mortall creatures of the Composition of Elements who can iudge otherwise than that these things are wrought into men by the excellent part of Reason If in mechanicall Trades we obserue the curious building of houses the mollifying of harde things to bee wrought by fire to make sollide things fusible liquide things hard the forging of yron and other mettalles the curious spinning and exquisite needle-worke the fashioning of things fitte for mens bodies the Arte of Printing and a thousand other things which we see daily in our view And among all the rest these ordinary things the vse of our speach and discoursing our reading and writing and vnderstanding of languages which being properly ours by Reason ought to bee contained within the bounds of Reason As the reasonable soule hath both contemplated and made vse of all these things so hath she repaire euen to the presence of God himselfe and though she be neuer absent from the bodie during life yet is she not so included in the bodie as that shee is not at one selfe same instant in other places wee see by these examples aforesaid that she maketh her passage into things that cannot be touched nor compassed otherwise then by vnderstanding and Reason Obserue it in thy selfe and thou shalt find thou maist send thy minde reason and vnderstanding into the furthest part of the world and call it backe in a moment though thy bodie stirre not If any man be of opinion that his soule and Reason are shut fast in his bodie and that the bodie carrieth the Soule the minde and Reason at his pleasure he is much deceiued for if he looke truly into his owne actions he shal rather find that the soule doth carrie and moue the body from place to place as the mind and Reason liketh For consider the possibilitie of the one and impossibilitie of the other the Soule may liue and moue without the body but the body cannot possibly moue without the soule Therefore as life consisteth in the Soule so do the moouings or stirrings of the body proceed of the power and working of the soule Therfore as the soule is in the bodie and in euery part thereof by all and by the whole so is the bodie conueyed and mooued by the Soule in all and euery part of the body the actiue part of man is the Soule and the passiue part is his body Marke thine owne actions and and thou shalt see and plainely discouer it to be true hast thou a iourney in hand thy vnderstanding mind Reason doth first determine and appoint before thou mooue to vndertake the labour nay when thy body lieth still thy mind and Reason worketh Be thou in prison thy mind is busie abroade and Reason setteth her selfe aworke how to procure the enlargement of that bodie of thine that cannot stirre a foote out of the doore and if thy bodie were as easely conueied as thy minde and Reason thou shouldest not long remaine in durance But they may not depart absolutely from thee leaue thee a liuing creature Thus is it plaine that the Soule the mind and Reason do carry cause the bodies motions and it is not the bodie that carrieth the Soule What caused Pythagoras Plato Aristotle and the Greekes to repaire to the schollers of Tresmegistes the Egiptians to the Caldeans and Hebrues for the learning of Philosophie but Reason and the Motion of the mind for the worthines of that worthie science The like may be said of Archimides Sulpitius Gallus Thales Iupiter Belus Socrates and others concerning Astrologie Whosoeuer shall looke curiously into the admirable works of Arithmeticke and Geometrie and proportions therof done by Pithagoras Eudoxus Euclides Archimedes and Tresmegistes shall be driuen of necessitie to confesse verie rare curious and profitable helpes by them to bee effected and published to the good of the world And who can but wonder at the worke of Archimedes who by those reasons found out what seuerall mettalls were in the Kings Crowne and how much there was of euery mettall without
and orders insomuch as Seneca in his time complained Cessero publicaiura priuatis cepit licitim esse quod publicum est Plotinus 1. lib. 4. ca. 1 And Plotinus entring into consideration hereof doth as it were wonder thereat saying what should be the cause that our soules being of a diuine nature shuld so farre forget God their father and their kindred and themselues And making the answere thereto himselfehe saith The beginning of this mischiefe was acertaine rashnesse and ouer boldnesse throgh which they would needes plucke their necks out of the Coller and bee at their owne commaundement By which abuse turning their libertie into licentiousnesse they went cleane backe and are so farre gone away from God that like children being newly weyned are by and by conueyed from their parents know neither whose nor what they be nor from whence they come Plotin 1. li. 8. cap. 4. And in another place beewailing this corruption hee saith The soule which was bredd for heauenly things hath plunged it selfe in these materiall things and matter of it selfe euill that not onlie all that is of matter or matched with matter but also euen that which hath respect vnto matter is filled with euill as the eye that beholds darknes is filld with darknes Hierocles the stoicke against Atheists saith that man is of his owne motion enclined to follow the euill and to leaue the good there is saith he a certain strife bred in his affectiōs which stepping vp against the will of nature hath made it to tumble from heauen to hell The Auncient Philosophers taking consideration of the number of affections and passions wherewith the Soule and Reason of man is infected and corrupted which Plutark affirmeth to be much more sorrowful and grieuous then the bodily diseases endeuouring to reduce and bring those intemperate affections and passions to some reasonable order haue made diuers books of Moral vertues and lawes and giuen sundry rules ordinances and precepts to bring them to obediēce In which their exceeding painefull works they positiuely inueigh against the rebelliousnes that is naturally in vs against Reason that is the rebelliousnes that is crept in by this corruption of nature These rebellious affections passions are not as spottes or staynes that may be washed or clensed out of nature but a deepe impression in nature with much ado to be restrained and held short but neuer vtterly to be subdued or ouercome whervpon it is very fitly said by a man of great learning Seeing that reason is somuch more excelēt then passion or affection as the formes shape or fashion is more excellent then the matter or stuffe wherein it is Whence commeth this infection in vs that maketh the matter to ouermaister the forme and causeth the form as it were to receiue shape and fashion of the matter that is to say which putteth Reason in subiection to passions and to the impression which affection yeeldeth contrary to the order which is in al the world beside What else is this intemperance of man but Reason as it now remaineth inwrought or ingrauen with lust concupiscence what is anger but Reason attainted with choser c. Nō sic suit ab initie It was not so in the first creation The motions of lust anger and intemperance which now rule men against Reason were not in the originall nature of man neither proceed they of the first creation for then would not nature be ashamed of them as you see it now is These motions are crept in since by corruption And therefore the grieuing that happeneth to men by those passions is a working of nature which is ashamed to play the bruit beast There are described to be in the reasonable soule of man foure powers or abilities first Witte secondly Will thirdly an abilitie of being angrie fourthly an Abillitie of Lusting In those foure abilities the Philosophers haue entended to place foure vertues In wit wisdome in will righteousnesse in the abilitie of being angrie valor in the abilitie of lust Staidnesse These powers abilities vertues are maymed And those abilities haue not those vertues Wit is maymed with ignorance Wil with doing wrong Valor with cowardice Staidenes with licentiousnes Besides the outward fences imagination and appetite which are cōmon to beastes man had wit or reason and will of the gift of the creator peculiar to man only by which wee esteeme our selues better then the beasts and in regard therof we look to haue them in subiection vnder vs. And al this Reason leadeth vs to vnderstand But obserue the sequell and we shall find as the corrupt cōdition of mans nature is now that whereas imagination ought to rule the fences will to rule the appetite and Reason to rule the imagination it fareth farre otherwise for imagination giueth way to the outward sense Appetite ruleth will and imaginatiō carrieth Reason at her pleasure insomuch that the very sensuall parte which is the meanest carrieth all the rest and maketh Reason an vnderling nay oft times leaueth Reason quite out and rebelleth against her and so this spirit and reason of ours is forward to nothing but euill nor enclined to any thing saue base and transitorie matters It fastneth it self to the earth and is bondslaue to the bodie To discouer how farre the auncient Philosophers out of such reasons as they had waded into these causes would require a long worke therfore a worde or two Philosophie it selfe is said to be an art of healing the soule of the infirmities whereinto it was fallen from hir first perfection The first step thereunto or precept is Nosce teipsum begin to know thy selfe Aristotle coulde not chuse but knowe that the vnderstanding and minde of man was out of tune when in his Moralls he declareth that the affections ought to be ruled by reason and our mind brought from extreames into the meane and from iarring into the right tune Theophrastus saith that the soule payed well for her dwelling in the bodie considering how much it suffred by the bodies meanes shewing that he considered that corruption was entered into man euen into his soule mind and reason Zoriastres the grand-child of Noa and auncientest of Philosophers bewayleth this laps fall and digression of the race of mankinde crying alas alas the whole earth mourneth euen vnto children And Hermes in his Poemander giueth it a most absolute conclusion where he saith God created mā after his owne likenesse and gaue him all things to vse but man in steed of staying vpon the beholding of his father would needes bee medling and doing somewhat of himselfe and so fell from the heauenly contemplation into the sphere of elements or generation And because he had power ouer all things he began to fall in loue with himselfe And gazing and wondring at himselfe he was so intangled that he became a bondslaue to his body being before at libertie Which bondage and abasing hee intendeth to be in the soule mind and reason of man
If we shall grow a little neerer to this matter and peruse an example or two in the holy Booke of God consider whether it were corrupt false and sophisticated perswasions and Reasons that the serpent vsed to Eue what Reason was that that led Caine to kill Abell or the Children of God to be bewitched with the beautie of the daughters of men or the Caldeans to erect the tower of Babel The effect and issue will shewe what kinde of reason it was By the first came the destruction and ouerthrowe of all the perfection of man By the second a perpetuall curse to the murtherer and a continuall anguish sorrow and griefe to his heart and soule By the third an vniuersall deluge vppon the face of the whole earth And by the fourth an vtter confusion of languages God in the creation made al things in order and Order would that our wit should obey God and our senses and appetites obey Reason But we see apparantly that for breaking this order these confusions haue ensued If we desire a plaine demonstration let vs looke into our selues by the rule afore prescribed into things inferior to vs and into what is aboue and greater then our selues As the inferior creatures whereof the sensitiue are the chiefest come not neere man in excellency vnderstanding capacitie nor Reason neither do they striue therein but abide in their first state So hath God left in himselfe a fulnesse of perfect and absolute power wisedome and vnderstanding not to be conceiued nor comprehended by the wit nor reason of man in a farre greater measure then mans vnderstanding and reason can attaine vnto as mans vnderstanding or reason was at any time aboue the beasts of the earth These things he kept absolutely to himselfe to be a Creator to be obeyed and to haue none equall and to keepe all his creatures vnder his subiection This order must man needes be doing withall it was not inough for him to enioy and know the good but he must know euill also And in truth and no doubt but he extended his reason and will to a good end for he got such a knowledge of euill and so entangled himselfe therewith that he abandoned all that was good and became himselfe a very masse of euill Cōsider this reason what would a man think if his horse shuld turne his master to eate grasse and lodge in the field he to feed of the best meats and stay in the house Nay come neerer what if a mans feruant nay his friend or to be short his owne sonne would participate in worthinesse with the father take dignity from him and become the absolute owner of the fathers possession in his life and make him liue like a seruant I referre the censure to the reader because I know not how neere it may touch him being matters so rife in practise To drawe towards the conclusion of this parte it is greatly to be considered that in the estimation of the Creator the reasonable soule of one man is of more value and price then all the territories of the world euen then the whole earth and whatsoeuer is in the bowels thereof Reason will compell thee to confesse this whether thou wilt or no in regard of the immortalitie of the one and corruption and finishing of the other The earth was the thing giuen and man the donee the possessor is more worth then the thing possessed man is much better then money in that money was made for the vse of man and not man for the vse of mony but see how the vsage thereof agreeth with right and true Reason which is the marke we shoote at Looke into some particulars and obserue how many men thou knowest that for some small parte of the earth in comparison of the whole but a crumme that had rather see the destruction of many christian soules then to loose any part therof making more of a penny then of the life of his brother Nay looke into the will of men and obserue therein whether they regard the shedding of blood murther so much as the satisfying their will What hath bene the cause of warres and slaughters of men whereof there remaine so many histories but the breach of Order and making a fraction of Reason In the ciuill gouernment of countries what hath beene the cause of iniuries wrongs violence oppressions peruerting and corruption of Iustice vntrue suggestion periuries subordinations theftes robberies and cruelties but that men exceede the bounds of right and true Reason Aske the great man and the rich to haue cōmiseration of the needy and his hart will be rather enclined to crueltie then pitty he had rather haue his poore debtors bones to make dice then become pittifull Aske the needie and him that is in distresse how he findeth it and hee will say and truely that the world hath forsaken him friends fall off those of his owne house will vse him not much better then poore Iob was vsed But by the way poore man take this for thy comfort thy reasonable soule is better then all the rich mans treasure yea then all the earth beside if thou haue patience for a season To conclude let euery man repaire home to his conscience and closet of his owne heart and examine himselfe before the seate of this Empresse Reason how much hee esteemeth and valeweth the landes riches and transitorie things of the world aboue the price of his poore brothers Soule and life nay to end in a word then his owne Soule examine thy selfe well how farre thou wouldest extend thy mind thy word thy trauell thy othe and thy very Soule to procure and get a small part of this base transitorie and corrupt world thou shalt need no other satisfaction but that right and true Reason is corrupted impaired and become subiect to that which it ought to gouerne Sect. VIII Reasons particular gouernement HAuing furnished the former arguments with some matters the more liuely to expresse what they are namely the Soule of man immortall the excellent quallitie of right and true Reason and the corruption thereof It shal agree with Reason to reremember that man is said to bee an abridgement as it were of God and the world and as a mirror of the whole worke of God reduced into a little compasse For which cause he is called a little world of himselfe Now if by obseruation we finde an orderly kind of gouernment obedience and disposition in diuers parts of the other creatures how necessarie it is for euery particular and priuate man that wil chalenge himselfe to be endued with Reason to descend into himselfe and examine how this little world of his soule his reason his senses and his body is ordered And how and in what maner reason doth gouerne and will appetite affections and passions do obey Let a man pervse himselfe and he shall finde in his body a part of those creatures that want sense and Reason As his haire and finger
purpose was otherwise howsoeuer men regarde it If thy purpose be in accompanying with men and hauing societie with them respice finem to what end it is whether for thy present pleasure or profit or the endlesse happinesse of immortalitie In these matters there are three speciall things to bee considered First the intent and purpose of thy minde and the conference and conclusion there before any words vttred The second is the words which are the minds messengers to make knowne hir intent The third is the actions practicke parts thereof Consider therefore whether thy mind and thy wordes agree and whether thy words actions agree And in them all haue regarde that thy purpose be honest for nothing is agreeing with right reason that is not truely honest and nothing truly honest which a man desireth to an other and would not haue the same befall to himselfe Now if in thy mind thou conceiue mischiefe fraude and deceit and thy mouth pronounceth smoothe and pleasing wordes send Reason to inquire who it is that sitteth betweene thy minde and thy mouth that causeth this iarre betweene thy heartes intent and thy voyced speech and she will finde there placed that subtil sophister that beguiled Eue with an Apple neuer intending more mischiefe than vnder smoothe wordes Mel in ore verba lactis fel in corde fraus in factis If thy actions and performance accomplish not thy promises thy reason will shew there was corruption in thy minde or weakenesse in thy vnderstanding that wouldest a duenture to promise matters aboue thy abilitie If thy mind be discontēted which is a generall thing among men some in wishing to chāge their sex as men to be women women to be men old men to be yong children to bee of ripe age the single to be married the coupled to bee asunder the seruant to be Master the Maister to be seruant the rich to be more rich the poore to be as rich the needy to haue the wealth of his neighbour the man subiect to obediēce to rule the gouernor oft times to be freed of his great burthen And this which is a generall fault in euery man of aduancement and preferment to excel and to beare Rule insomuch that oft times the subiect vniustly contendeth for the kingdome A thousand other things there are in seeking of nouelty exchange of trades and courses of life of health and libertie and such like which I leaue to rehearse and send thee to thy selfe for resolution Peruse thy whole body and thou shalt finde diuers necessary parts and members as the feete the legges the hands the armes the head the eyes the teeth the liuer stomake lungs yeines sinewes arteries such like Al which tend to the performance of seueral duties and offices to the heart and the life therein placed And as none of these can be wanting to make a perfect bodie so none of thē enuy another nor desire to change being made for these seueral vses cannot exchange places nor offices So is it thy case to be a part or member of another world And as thou wouldest not bee a stone to bee the richest Iewell nor a tree to bee the greatest Cedar a beast to bee the great Behemoth a fish to bee the great Leuiathan nor a Diuell to be Belsabub himselfe So Reason teacheth that thou canst not be Moses nor Elias Salomon nor Dauid not borne of the roote of Iosse no Romane Itulian nor German thou canst haue no other Father nor Mother then thine owne If thou be not borne of the blood Royall it is not Gods fault But if thou rashly aspire to that wherto thou art not borne it is thy fault And the same reason whereby thou requirest to haue dominion ouer thy inferior requireth thou shouldest obey thy superior For the powers that are ordained of God among whom the king is the most excellent carrying representation of the maiestie iustice and mercie of God If thou send forth as thou must of necessity any of thy appetites affections or passions Then giue them their Commission for feare of offending and omitting the rest I will particularly touch these And first concerning necessarie things if thou suffer thy affection or passion of thirst at libertie let her not riott so farre as to ouer-maister thy Reason be as carefull in thy greatest drought to keepe moderation therein as thou art fearefull to burne thy selfe with fier when thou art most colde be as wary in that point as thou woldest be to put a sword into a madde mans hand If thy passion of hunger craue libertie set her boundes that she surfett not nor waste as much in one day as would satisfie thee a moneth If the affectiō of cold require clothes giue her a law that she exceede not hir bounds by putting on thy whole wealth in a sute of apparrell If thy affection of Loue or rather Lust be extraordinarily busie take order in time that shee ouer-runne not her compasse And as Loue is properly said to be a desire of things faire goodly and beautifull so lett her not extend them further then to things honest profitable and possible For if the thing thou loue bee not honest it will be a clogge to thy conscience if not profitable it wil be wearisome to thy life if not possible it will turne into griefe and so either into a desperate or mad humor For if Plato conclude rightly that all things in this world are engendered by loue thou hast Reason to take heede thou abuse it not and it become thine owne confusion If thou hate see it bee vice not vertue for there is none so impudent but will confesse that vertue is a good of the soule and vice beeing the contrary is an euill If Reason be thy medicine the contrary must needs be the sicknes of the Soule If thou feele sadnes or sorrow cōming fast towards thee set Reason stoutly and valiantly to defend thee from it remembring Salomons conclusion that a sorrowfull hart drieth vp a mans bones yet mistake not my meaning for godlie sorrow for thy misdeedes is a good protection against the other In the case of friendship take Aristotles Moral for thy direction perfect friendship is among good men that loue vertue and in all things avoide rashnesse out of this Reason Darius acknowledged he had rather haue one Zopirus then the conquest of twentie Babilons If the thing thou hope for bee grounded vpon Reason and depend vpon a possible attaining the same it will in it selfe protect thee from despaire And if thy hope be rightly in God Reason will teach thee to depend on his prouidence and not to hope for vain or impossible matters And seeing that hope is the fountain trade of al sortes of mens employment in this life there is great cause it should depend vpon Reason not rashly consume that a man hath and foolishly hope for more Many vaine things follow vaine hope which commonly worke confusion As the hope and