Page:Mathematical collections and translations, in two tomes - Salusbury (1661).djvu/112

 fore the better to express my self I say, that as to the truth, of which Mathematical demonstrations give us the knowledge, it is the same, which the divine wisdom knoweth; but this I must grant you, that the manner whereby God knoweth the infinite propositions, of which we understand some few, is highly more excellent than ours, which proceedeth by ratiocination, and passeth from conclusion to conclusion, whereas his is done at one single thought or intuition; and whereas we, for example, to attain the knowledg of some passion of the Circle, which hath infinite, beginning from one of the most simple, and taking that for its definition, do proceed with argumentation to another, and from that to a third, and then to a fourth, &c. the Divine Wisdom, by the apprehension of its essence comprehends, without temporary raciocination, all these infinite passions; which notwithstanding, are in effect virtually comprised in the definitions of all things; and, to conclude, as being infinite, perhaps are but one alone in their nature, and in the Divine Mind; the which neither is wholly unknown to humane understanding, but onely be-clouded with thick and grosse mists; which come in part to be dissipated and clarified, when we are made Masters of any conclusions, firmly demonstrated, and so perfectly made ours, as that we can speedily run through them; for in sum, what other, is that proposition, that the square of the side subtending the right angle in any triangle, is equal to the squares of the other two, which include it, but onely the Paralellograms being upon common bases, and between parallels equal amongst themselves? and this, lastly, is it not the same, as to say that those two superficies are equal, of which equal parts applyed to equal parts, possesse equal place? Now these inferences, which our intellect apprehendeth with time and a gradual motion, the Divine Wisdom, like light, penetrateth in an instant, which is the same as to say, hath them alwayes present: I conclude therefore, that our understanding, both as to the manner and the multitude of the things comprehended by us, is infinitely surpast by the Divine Wisdom; but yet I do not so vilifie it, as to repute it absolutely nothing; yea rather, when I consider how many and how great misteries men have understood, discovered, and contrived, I very plainly know and understand the mind of man to be one of the works, yea one of the most excellent works of God.

I have oft times considered with my self, in pursuance of that which you speak of, how great the wit of man is; and whil'st I run thorow such and so many admirable inventions found out by him, as well in the Arts, as Sciences; and again reflecting upon my own wit, so far from promising me the discovery of any thing new, that I despair of comprehending what is already dis-