In lieu of an abstract, here is a brief excerpt of the content:

71 u chapter 9 u The Light of Reason [65] This law of Nature having a firme and unshaken foundation in the necessity and conveniency of its materials, becomes formally valid and vigorous by the minde and command of the Supreme Law-giver; So as that all the strength and nerves, and binding virtue of this Law are rooted and fasten’d partly in the excellency and equity of the commands themselves, but they principally depend upon the Sovereignty and Authority of God himself: thus contriving and commanding the welfare of his Creature, and advancing a Rational Nature to the just perfection of its being. This is the rise and original of all that obligation which is in the Law of Nature. But the publishing and manifestation of this Law which must give notice of all this, does flow from that heavenly beame which God has darted into the soul of man; from the Candle of the Lord, which God has lighted up for the discovery of his owne Lawes; from that intellectual eye which God has fram’d and made exactly proportionable to this Light. Therefore we shall easily grant that the obligation of this Law does not come from this Candle of the Lord; and others I suppose will not deny that the Manifestation of this Law does come from this Candle of the Lord, that the Promulgation of this Law is made by the voice of Reason. In order of Nature, this Law, as all others, must be made, before it can be made known, Entity being the just Root and bottome of Intelligibility. So that Reason does not facere [make] or ferre legem [produce the law], but only invenire [discover it], as a Candle does not produce an object, but only present it to the eye, and make it visible. All verity ’tis but the glosse of Entity, there’s a loving Union and Communion between them, as soone as being is it may be known. 72 chapter 9 So that Reason is the Pen by which Nature writes this Law of her own composing; This Law ’tis publisht by Authority from heaven, and Reason is the Printer: This eye of the soul ’tis to spy out all dangers and all advantages , all conveniences and disconveniences in reference to such a being, and to warne the soul in the name of its Creator, to fly from such irregularities as have an intrinsecal and implacable malice in them, and are prejudicial and destructive to its Nature, but to comply with, and embrace all such acts and objects as have a native comelinesse and amiablenesse, and are for the heightning and ennobling of its being. [66] Hierocles does most excellently set forth this, whilest he brings that golden Verse of Pythagoras to the Touch-stone; Mhd◊ a ◊logístwc sauto ’n e ⁄xein peri ’ mhde ’n e ◊jízou1 [never accustom yourself to acting irrationally], and does thus brighten it, and display it in its full glory, w ÿ c ga ’r pro ’c kano ́na th ’n ou ◊sían h ÿmw ÷ n a ◊poblépontec, to ’ deón e ◊n pa ÷sin eu ◊rískomen, kata ’ to ’n o ◊rjo ’n lógon, sumfẃnwc tv ÷ e ÿautw ÷ n ou ◊sía diazw ÷ ntec;2 his meaning’s this: There is a kinde of Canon-Law in the essences of men, and a Rational tuning all their faculties according to those lessons which Nature has set; it does zv ÷n sumfẃnwc [live harmoniously], with a most grateful and harmonious life, pleases both it self and others. So whilest he weighs that other golden verse in the Ballance, he speaks very high. Bouleúou de ’ pro ’ e ⁄rgou o¤pwc mh́ mw ÷ ra pélhtai3 [think before you act, lest stupidities result ]; he gives us this learned accompt of it; Lógw Ÿ d◊ o ◊rjw ‚ peíjesjai, kai ’ jew ‚ tau ◊tón e ◊sti. to ’ ga ’r logiko ’n génoc eu ◊moírhsan th ÷c oi ◊keíac e ◊llámyewc , tau ÷ta boúletai a › o ÿ jei ÷oc o ÿrízei nómac, kai ’ gínetai súmyhfoc jew ‚ h ÿ kata ’ jeo ’n diakeiménh yuxh ’, kai ’ pro ’c to ’ jei ÷on, kai ’ to ’ lampro ’n a ◊poble ́pousa práttei a › a ‹n práttv. h¤de e ◊nantíwc diakeiménh pro ’c to ’ a ⁄jeon, kai ’ skoteino ’n, ei ◊kh ÷ kai ’ w ÿ c e ⁄tuxe feroménh, a¤te th ÷c mo...

Share