Salusbury, Thomas
,
Mathematical collections and translations (Tome I)
,
1667
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thing, unleſſe from their never having known any thing; for if
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one hath but once onely experienced the perfect knowledg of one
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onely thing, and but truly taſted what it is to know, he ſhall
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ceive that of infinite other concluſions, he underſtands not ſo much
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as one.</
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The having a
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perfect knowledg
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of nothing, maketh
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ſome believe they
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underſtand all
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things.
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<
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>SALV. </
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>Your diſcourſe is very concluding; in confirmation of
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which we have the example of thoſe who underſtand, or have
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known ſome thing, which the more knowing they are, the more
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they know, and freely confeſſe that they know little; nay, the
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wiſeſt man in all
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Greece,
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and for ſuch pronounced by the Oracle,
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openly profeſſed to know that he knew nothing.</
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>SIMPL. </
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>It muſt be granted therefore, either that
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Socrates
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or
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that the
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Oracle
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it ſelf was a lyar,
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that declaring him to be moſt
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wiſe, and he confeſſing that he knew himſelf to be moſt
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norant.
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<
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>SALV. </
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>Neither one nor the other doth follow, for that both
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the aſſertions may be true. </
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>The
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Oracle
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adjudged
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Socrates
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the
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ſeſt of all men, whoſe knowledg is limited;
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Socrates
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ledgeth that he knew nothing in relation to abſolute wiſdome,
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which is infinite; and becauſe of infinite, much is the ſame part,
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as is little, and as is nothing (for to arrive
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v. </
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>g.
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to the infinite
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number, it is all one to accumulate thouſands, tens, or ciphers,)
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therefore
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Socrates
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well perceived his wiſdom to be nothing, in
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compariſon of the infinite knowledg which he wanted. </
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>But yet,
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becauſe there is ſome knowledg found amongſt men, and this
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not equally ſhared to all,
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Socrates
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might have a greater ſhare
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thereof than others, and therefore verified the anſwer of the
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Oracle.
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The anſwer of
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the Oracle true in
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judging
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Socrates
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the wiſeft of his
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time.
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<
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>SAGR. </
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>I think I very well underſtand this particular amongſt
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men,
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Simplicius
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there is a power of operating, but not equally
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diſpenſed to all; and it is without queſtion, that the power of an
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Emperor is far greater than that of a private perſon; but, both
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this and that are nothing in compariſon of the Divine
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tence. </
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>Amongſt men, there are ſome that better underſtand
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Agriculture than many others; but the knowledg of planting a
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Vine in a trench, what hath it to do with the knowledg of
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king it to ſprout forth, to attract nouriſhment, to ſelect this good
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part from that other, for to make thereof leaves, another to make
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ſprouts, another to make grapes, another to make raiſins,
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ther to make the huskes of them, which are the works of moſt
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wiſe Nature? </
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<
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>This is one only particular act of the innumerable,
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which Nature doth, and in it alone is diſcovered an infinite
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dom, ſo that Divine Wiſdom may be concluded to be infinitely
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infinite.</
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Divine Wiſdom
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infinitely infinise.
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<
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>SALV. </
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<
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>Take hereof another example. </
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<
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>Do we not ſay that the </
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