Lastly, for the Attribute of Knowledge, It was doubtless after a most eminent manner at first infused into the Heart of Man, when he was able by Intuition of the Creatures to give unto them all Names, according to their several Properties and Natures; and in them to show himself, as well a Philosopher, as a Lord. He• filled them, saith Siracides, with ⟨p. 439⟩the Knowledge of Understanding. And herein, if we will believe Aristotle, the Soul is most nearly like unto God, whose infinite Delight is the Eternal Knowledge and Contemplation of himself, and his Works. Hereby, saith he, the Soul of man is made most Beloved of God,1 and his mind, which is Allied unto God, is it self Divine, and, of all other parts of Man, most Divine. And this made the Serpent use that Insinuation only, as most likely to prevail, for compassing that Cursed and miserable project of Mans ruin. By means of which Fall, though Man blinded his understanding, and robbed himself of this, as of all other blessed habits, I mean of those excellent Degrees thereof, which he then enjoyed: yet still the Desire remains Vast and impatient, and the pursuit so violent, that it proves often prejudicial to the estate both of the Body and Mind. So that it is as true now, as ever, that Man is by Nature a Curious and inquiring Creature, of an Active and restless Spirit, which is never quiet, except in Motion, winding it self into all the Paths of Nature; and continually traversing the World of Knowledge. There are two main Desires naturally stamped in each Creature; a Desire of Perfecting, and a Desire of Perpetuating himself. Of these Aristotle attributeth in the highest degree, the latter unto each living Creature, when he saith, that of all the works of living Creatures, the most natural is to Generate the like: and his2 Reason is [Greek or Hebrew]. Because ⟨p. 440⟩hereby that Immortality (the Principal end (as he there supposeth) of all natural Agents) which in their own Individuals they cannot obtain, they procure by deriving their Nature unto a continued off-spring and succession. But (though in regard of life it hold true of all) Man notwithstanding is to be exempted from the universality of this Assertion.
Lastly, for the Attribute of Knowledge, It was doubtlesse after a most eminent manner at first infused into the Heart of Man, when hee was able by Intuition of the Creatures to give unto them all Names, according to their severall Properties and Natures; and in them to shew himselfe, as well a Philosopher, as a Lord. He• filled them, sayth Siracides, with ⟨p. 439⟩the Knowledge of Vnderstanding. And herein, if wee will beleeve Aristotle, the Soule is most neerely like unto God, whose infinite Delight is the Eternall Knowledge and Contemplation of himselfe, and his Works. Hereby, saith hee, the Soule of man is made most Beloved of God,1 and his minde, which is Allied unto God, is it selfe Divine, and, of all other parts of Man, most Divine. And this made the Serpent use that Insinuation only, as most likely to prevaile, for compassing that Cursed and miserable project of Mans ruine. By meanes of which Fall, though Man blinded his understanding, and •obd himselfe of this, as of all other blessed habits, I meane of those excellent Degrees thereof, which he then enjoyed: yet still the Desire remaines Vast and impatient, and the pursuit so violent, that it proves often praejudiciall to the estate both of the Body and Minde. So that it is as true now, as eyer, that Man is by Nature a Curious and inquiring Creature, of an Active and restlesse Spirit, which is never quiet, except in Motion, winding it selfe into all the Pathes of Nature; and continually traversing the World of Knowledge. There are two maine Desires naturally stamped in each Creature; a Desire of Perfecting, and a Desire of Perpetuating himselfe. Of these Aristotle attributeth in the highest degree, the latter unto each living Creature, when he saith, that of all the works of living Creatures, the most naturall is to Generate the like: and his2 Reason is 〈non-Latin alphabet〉. Because ⟨p. 440⟩hereby that Immortality (the Principall end (as hee there supposeth) of all naturall Agents) which in their owne Individuals they cannot obtaine, they procure by deriving their Nature unto a continued off-spring and succession. But (though in regard of life it hold true of all) Man notwithstanding is to be exempted from the universality of this Assertion.
- 1Ethic. l. 10
- 2Lib. 2. de Anim. c. 4.
