Page:Mathematical collections and translations, in two tomes - Salusbury (1661).djvu/111

 judicious discovering of a most lovely Statua in a piece of Marble, hath sublimated the wit of Buonarruotti far above the vulgar wits of other men? And yet this work is onely the imitation of a meer aptitude and disposition of exteriour and superficial members of an immoveable man; but what is it in comparison of a man made by nature, composed of as many exteriour and interiour members, of so many muscles, tendons, nerves, bones, which serve to so many and sundry motions? but what shall we say of the senses, and of the powers of the soul, and lastly, of the understanding? May we not say, and that with reason, that the structure of a Statue fals far short of the formation of a living man, yea more of a contemptible worm?

And what difference think you, was there betwixt the Dove of Architas, and one made by Nature?

Either I am none of these knowing men, or else there is a manifest contradiction in this your discourse. You account understanding amongst the greatest (if you make it not the chief of the) Encomiums ascribed to man made by Nature, and a little before you said with Socrates, that he had no knowledg at all; therefore you must say, that neither did Nature understand how to make an understanding that understandeth.

You argue very cunningly, but to reply to your objection I must have recourse to a Philosophical distinction, and say that the understanding is to be taken too ways, that is intensivè, or extensivè; and that extensivè, that is, as to the multitude of intelligibles, which are infinite, the understanding of man is as nothing, though he should understand a thousand propositions; for that a thousand, in respect of infinity is but as a cypher: but taking the understanding intensive, (in as much as that term imports) intensively, that is, perfectly some propositions, I say, that humane wisdom understandeth some propositions so perfectly, and is as absolutely certain thereof, as Nature her self; and such are the pure Mathematical sciences, to wit, Geometry and Arithmetick: in which Divine Wisdom knows infinite more propositions, because it knows them all; but I believe that the knowledge of those few comprehended by humane understanding, equalleth the divine, as to the certainty objectivè, for that it arriveth to comprehend the necessity thereof, than which there can be no greater certainty.

This seemeth to me a very bold and rash expression.

These are common notions, and far from all umbrage of temerity, or boldness, and detract not in the least from the Majesty of divine wisdom; as it nothing diminisheth the omnipotence thereof to say, that God cannot make what is once done, to be undone: but I doubt, Simplicius, that your scruple ariseth from an opinion you have, that my words are somewhat equivocal; there-