of soul these had, and therefore was that natural desire
of union more strong and intense in them, as in creatures
of a more excellent nature, than either in plants,
or stones, or trees. But among reasonable creatures,
begun commonwealths, friendships, families, public meetings,
and even in their wars, conventions, and truces.
Now among them that were yet of a more excellent nature,
as the stars and planets, though by their nature far distant
one from another, yet even among them began some mutual
correspondency and unity. So proper is it to excellency
in a high degree to affect unity, as that even in things
so far distant, it could operate unto a mutual sympathy.
But now behold, what is now come to pass. Those creatures that
are reasonable, are now the only creatures that have forgotten
their natural affection and inclination of one towards another.
Among them alone of all other things that are of one kind,
there is not to be found a general disposition to flow together.
But though they fly from nature, yet are they stopt in their course,
and apprehended. Do they what they can, nature doth prevail.
And so shalt thou confess, if thou dost observe it. For sooner
mayst thou find a thing earthly, where no earthly thing is,
than find a man that naturally can live by himself alone.

VIII. Man, God, the world, every one in their kind, bear some fruits.
All things have their proper time to bear. Though by custom,
the word itself is in a manner become proper unto the vine,
and the like, yet is it so nevertheless, as we have said.
As for reason, that beareth both common fruit for the use
of others; and peculiar, which itself doth enjoy.
Reason is of a dif-fusive nature, what itself is in itself,