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...that Truth is the most splendid of all things, that she is the constant companion of Divinity, and proceeds together with him through the universe;—that the shining traces of her feet are only conspicuous in form; and that in the dark windings of matter she left nothing but a most obscure and fleeting resemblance of herself. This delusive phantom, however, the man of modern science ardently explores, unconscious that he is running in profound darkness and infinite perplexity, and that he is hastening after an object which eludes all detection, and mocks all pursuit.
It is well said indeed by Aristotle, that wisdom is the science of principles and causes, since he who knows these, knows also the effects of which they are the source. Such a one knows particulars so far as they are comprehended in universals, and this knowledge is superior to that which is partial, and co-ordinated to a partial object: for, does not every thing energise in a becoming manner, when it energises according to its own power and nature? As, for instance, does not nature, in conformity to the order of its essence, energise naturally, and intellect intellectually? for, this being admitted, it follows that knowledge subsists according to the nature of that which knows, and not according to the nature of that which is known. Particulars, therefore, when they are beheld enveloped in their causes, are then known in the most excellent manner; and this is the peculiarity of intellectual perception, and resembles, if it be lawful so to speak, the knowledge of Divinity himself. For, the most exalted conception we can form of his knowledge is this, that he knows all things in such a manner as is accommodated to his nature, viz. divisible things indivisibly, things multiplied uniformly, things generated according to an eternal intelligence, and totally whatever is partial. Hence, he knows sensibles without possessing sense, and, without being present to things in place, knows them prior to all local presence, and imparts to every...