BOOK I.] TRIPLE LIMITATION OF LEARNING. 31 



tcmplation of nature, to attain to the mysteries of God. 

 As to the first, Solomon excellently says, &quot; I saw that 

 wisdom excelleth folly as far as light excelleth darkness. 

 The wise man s eyes are in his head, but the fool vvalketh in 

 darkness ; and I myself perceived also that one event hap- 

 peneth to them all.&quot; 1 And for the second, it is certain that 

 no vexation or anxiety of mind results from knowledge, but 

 merely by accident; all knowledge, and admiration, which is 

 the seed of knowledge, being pleasant in itself; but when we 

 frame conclusions from our knowledge, apply them to our 

 own particular, and thence minister to ourselves weak fears 

 or vast desires; then comes on that anxiety and trouble of 

 mind which is here meant when knowledge is no longer 

 the dry light of Heraclitus, but the drenched one, steeped in 

 the humours of the affections.&quot; 1 4. The third point deserves 

 to be more dwelt upon; for if any man shall think, by his 

 inquiries after material things, to discover the nature or will 

 of God, he is indeed spoiled by vain philosophy; for the 

 contemplation of God s works produces knowledge, though, 

 with regard to him, not perfect knowledge, but wonder, 

 which is broken knowledge. It may, therefore, be property 

 said, &quot; That the sense resembles the sun, which shows the 

 terrestrial globe, but conceals the celestial;&quot; 11 for thus the 

 sense discovers natural things, whilst it shuts up divine. 

 And hence some learned men have, indeed, been heretical, 

 whilst they sought to seize the secrets of the Deity borne 

 on the waxen wings of the senses. 5. As to the point that 

 too much knowledge should incline to atheism, and the 

 ignorance of second causes make us more dependent upon 

 God, we ask Job s question, &quot;Will ye lie for God, as one man 

 will do for another, to gratify him?&quot; For certainly God 

 works nothing in nature but by second causes;? and to assert 

 the contrary is mere imposture, as it were, in favour of God, 

 and offering up to the author of truth the unclean sacrifice 

 of a lie. Undoubtedly a superficial tincture of philosophy may 

 incline the mind to atheism, yet a farther knowledge brings 



1 Eccles. ii. 13, 14. 



m Ap. Stob. Serm. v. 120, in Hitter s Hist. Phil. 47. 



n Phil. Jud. de Somirs, p. 41. 



* Job xiii. 7- 



Hooker, Eccl. Pol. i. 2 j Butler, Anal, part i c. 2. 



