Chapter

 1 2 |  consider them separately, that reason and arrangement may conduct
 2 7 |         often turned aside from reason through their ignorance
 3 7 |      his features with God, and reason recognises reason. And on
 4 7 |      God, and reason recognises reason. And on this account there
 5 7 |        is so peculiar to man as reason and the foreseeing of the
 6 7 |        his wisdom. Wherefore if reason, if the force of man in
 7 9 |         set in order by God and reason, and was governed by reason,
 8 9 |     reason, and was governed by reason, Protagoras, in the times
 9 9 |        inactive philosophers by reason, or by the authority of
10 10|     that which man cannot do by reason and judgement, may be accomplished
11 10|       though he is endowed with reason, cannot do, that assuredly
12 10|       commencement of anything, reason for its arrangement, art
13 10|          and furnished him with reason, as much as earthly frailty
14 10|      and intelligent ruler; and reason itself declares this. For
15 10|       whatever exists which has reason, must have arisen from reason.
16 10|   reason, must have arisen from reason. Now reason is the part
17 10|         arisen from reason. Now reason is the part of an intelligent
18 10|         the world, since it has reason, by which it is both governed
19 11|   because it is supported by no reason, is easily destroyed. There
20 12|     taken away, having lost our reason, we either descend to the
21 12|      common advantage, but even reason itself, and truth, persuade
22 13|        because they are void of reason. On the contrary, we understand
23 13| understanding, of knowledge, of reason? since, wherever he shall
24 14|      intelligent and capable of reason, is able to understand God,
25 15|       violence to Him. Also the reason and cause of desire is manifest
26 16|     works. There is therefore a reason, on account of which God
27 17|       therefore, is the part of reason: for thus faults are removed,
28 20|         In short, even that one reason for destroying the human
29 21|         of God mortal. For this reason He does not immediately
30 22|     necessary to refute them by reason and arguments. For they
31 23|         God, or more perfect in reason, or brighter in clearness?