A10663:910
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…
A treatise of the passions and faculties of the soul of man With the several dignities and corruptions thereunto belonging. By Edward Reynolds, late preacher to the honourable society of Lincoln's Inn: and now rector of the Church of Braunston in Northamptonshire.A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire.
London: printed by R. Hearne and John Norton for Robert Bostock, 1640
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
There is not any Desire more noble, nor more Natural unto a Man (who hath not like Saul hid himself amongst the stuff, and lost himself in the Low and perishing provisions for Lust) than is this Desire of Knowledge. Nature dictating to every Creature to be more intent upon its Specific than upon its Generical perfection. And hence it is that though Man be perfectest of all Creatures, yet many do excel him in sensitive Perfection.1 Some in exquisiteness of Sight; others of Hearing; others of Taste, Touch, and Smell; others of Swiftness and of Strength; Nature thereby teaching us to imitate her in perfecting, and supplying of our Desires, not to terminate them there, where when we have made the best Provision we can, many Beasts will surpass us: but to direct our Diligence most to the improving of our own specific and rational perfection, to wit, our Understandings. Other Faculties are tired, and will be apt to nauseate, and surfeit on their Objects. ⟨p. 447⟩But Knowledge as knowledge, doth never either burden or cloy the Mind, no more than a Covetous man is wearied with growing Rich: And therefore the Philosopher telleth us that Knowledge is the *Rest of the Understanding, wherein it taketh delight as a Thing in its natural Place.
There is not any Desire more noble, nor more Naturall unto a Man (who hath not like Saul hid himselfe amongst the stuffe, and lost himselfe in the Low and perishing provisions for Lust) than is this Desire of Knowledge. Nature dictating to every Creature to be more intent upon its Specificall than upon its Genericall perfection. And hence it is that though Man be perfectest of all Creatures, yet many doe excell him in sensitive Perfection.1 Some in exquisitenesse of Sight; others of Hearing; others of Tast, Touch, and Smell; others of Swiftnesse and of Strength; Nature thereby teaching us to imitate her in perfecting, and supplying of our Desires, not to terminate them there, where when wee have made the best Provision wee can, many Beasts will surpasse us: but to direct our Diligence most to the improving of our owne specificall and rationall perfection, to wit, our Understandings. Other Faculties are tyred, and will be apt to nauseate, and surfet on their Objects.