A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…

But then secondly, in the Object of true Delight, Contemplation ministereth a farther Joy, in that it doth in some sort pre-unite our Souls and our Blessedness together: and this is partly the reason why Aristotle so much advanceth his Contemplative before his practic Felicity: For though this in regard of it's immediate reference unto Communion, be of a more spreading and diffusive Nature; yet certainly, in that sweetness of content, that serenity of Soul, that exaltation of thoughts which we receive from those noble motions of the higher Mind, the other doth far in pleasure and satisfaction surpass all active happiness. And hence we see in the parts of Mans Body, those which are (if I may so speak) more contemplative, have precedence to those that are more practic. The parts of Vision are before the parts of Action; the right eye is preferred before the right hand. Thus we may observe in God himself (notwithstanding in him there can be neither accession nor intermission of Delight) yet by way of expression to us ward, he did not in the creation of the World so much joy in his fiat, as in his vidit; not so much when he gave his creatures their Nature, as when he saw their Goodness: Nature being the Object of Power; but Goodness the Object of Delight; and therefore the day of ⟨p. 205⟩his rest was more holy than the days of his working, that being appointed for the Contemplation, as these were for the production of his creatures.

But then secondly, in the Object of true Delight, Contemplation ministreth a farther Ioy, in that it doth in some sort pre-unite our Soules and our Blessednesse together: and this is partly the reason why Aristotle so much advanceth his Contemplative before his practique Felicity: For though this in regard of it's immediate reference unto Communion, be of a more spreading and diffusive Nature; yet certainly, in that sweetnesse of content, that serenity of Soule, that exaltation of thoughts which we receive from those noble motions of the higher Mind, the other doth farre in pleasure and satisfaction surpasse all active happinesse. And hence we see in the parts of Mans Body, those which are (if I may so speake) more contemplative, have precedence to those that are more practique. The parts of Vision are before the parts of Action; the right eye is preferred before the right hand. Thus we may observe in God himselfe (notwithstanding in him there can bee neither accession nor intermission of Delight) yet by way of expression to us ward, he did not in the creation of the World so much ioy in his fiat, as in his vidit; not so much when he gave his creatures their Nature, as when he saw their Goodnesse: Nature being the Object of Power; but Goodnes the Object of Delight; and therefore the day of