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thing, unlesse from their never having known any thing; for if
one hath but once onely experienced the perfect knowledg of one
onely thing, and but truly tasted what it is to know, he shall per­
ceive that of infinite other conclusions, he understands not so much
as one.

The having a
perfect knowledg
of nothing, maketh
some believe they
understand all
things.

SALV. Your discourse is very concluding; in confirmation of
which we have the example of those who understand, or have
known some thing, which the more knowing they are, the more
they know, and freely confesse that they know little; nay, the
wisest man in all Greece, and for such pronounced by the Oracle,
openly professed to know that he knew nothing.

SIMPL. It must be granted therefore, either that Socrates or
that the Oracle it self was a lyar, that declaring him to be most
wise, and he confessing that he knew himself to be most ig­
norant.

SALV. Neither one nor the other doth follow, for that both

the assertions may be true. The Oracle adjudged Socrates the wi­
sest of all men, whose knowledg is limited; Socrates acknow­
ledgeth that he knew nothing in relation to absolute wisdome,
which is infinite; and because of infinite, much is the same part,
as is little, and as is nothing (for to arrive v. g. to the infinite
number, it is all one to accumulate thousands, tens, or ciphers,)
therefore Socrates well perceived his wisdom to be nothing, in
comparison of the infinite knowledg which he wanted. But yet,
because there is some knowledg found amongst men, and this
not equally shared to all, Socrates might have a greater share
thereof than others, and therefore verified the answer of the
Oracle.

The answer of
the Oracle true in
judging Socrates
the wiseft of his
time.

SAGR. I think I very well understand this particular amongst
men, Simplicius there is a power of operating, but not equally
dispensed to all; and it is without question, that the power of an
Emperor is far greater than that of a private person; but, both
this and that are nothing in comparison of the Divine Omnipo­
tence. Amongst men, there are some that better understand
Agriculture than many others; but the knowledg of planting a
Vine in a trench, what hath it to do with the knowledg of ma­
king it to sprout forth, to attract nourishment, to select this good
part from that other, for to make thereof leaves, another to make
sprouts, another to make grapes, another to make raisins, ano­
ther to make the huskes of them, which are the works of most
wise Nature? This is one only particular act of the innumerable,
which Nature doth, and in it alone is discovered an infinite wis­

dom, so that Divine Wisdom may be concluded to be infinitely
infinite.

Divine Wisdom
infinitely infinise.

SALV. Take hereof another example. Do we not say that the