and Warres therein; the other is for the Body, and in the Body it fights. Reason derives its Pedigree from Heaven; yea from God himself, and very highly doth Seneca extoll it, as a part of the Divine Spirit infused into Man. For this is that most excellent faculty of understanding and judging, which is no less the perfection of the Soul, than the Soul it self is the perfection of the Man. The Greeks call it the Mind, and so the Latines, or else the Mind of the Soul. For (that you be not mistaken) the whole Soul is not right Reason; but that only therein which is simple, Uniform, unmixed, sever'd from all Lees and Dreggs, and (in a word) that which is in it of sublime and cœlestial. For the Soul it self (howsoever it is lamentably corrupted and infected, with the stain of the Body, and the contagion of the Senses) doth yet inwardly retain some certain Footsteps of its Original: and there are in it (very clearly
