THE FIRST BOOK 173 



they do indeed excellently set forth the true bounds and 

 limitations whereby human knowledge- is confined and 

 circumscribed > an d yet without any such contracting or 

 coarctation, but thaJ may comprehend all the universal 

 nature of things. | For these limitations are three. The 

 first v Jthat_we_dQ..not so place our felicity, iix knowledge, as 

 we forget our mortality- The second, that we make appli- 

 cation of our knowledge to give ourselves repose and 

 contentment, and not distaste or repining. The third, that 

 we do not presume by the contemplation of nature to 

 attain Jto_~the -mysteries of. -Godj For as touching the first 

 of these, Solomon doth excellently expound himself in 

 another place of the same book, where he saith ; ' I saw 

 well that knowledge recedeth as far from ignorance as light 

 doth from darkness, and that the wise man's eyes keep 

 watch in his head, whereas the fool roundeth about in 

 darkness: but withal I learned that the same mortality 

 involveth them both/ And for the second, certain it is, 

 there is no vexation or anxiety of mind which resulteth 

 from knowledge otherwise than merely by accident ; for 

 all knowledge and wonder (which is the seed of knowledge) 

 is an impression of pleasure in itself : but when men fall to 

 framing conclusions out of their knowledge, applying it to 

 their particular, and ministering to themselves thereby 

 weak fears or vast desires, there groweth that carefulness 

 and trouble of mind which is spoken of: for then know- 

 ledge is no more Lumen stccum, whereof Heraclitus the 

 profound said. Lumen siccum optima anima, but it becometh 

 Lumen madidum or maceratum, being steeped and infused in 

 the humours of the affections. And as for the third point, 

 it deserveth to be a little stood upon and not to be lightly 

 passed over : for if any man shall think by view and 

 inquiry into these sensible and material things to attain 

 that light whereby he may reveal unto himself the nature 

 or will of God, then indeed is he spoiled by vain philosophy : 

 for the contemplation of God's creatures and works pro- 

 duceth (having regard to the works and creatures them- 

 selves) knowledge ; but having regard to God, no perfect 

 knowledge, but wonder, which is broken knowledge. And 



