I . I A ni AKCEMEKT OF LEAKXfXG. 103 



but that it may comprehend all the universal nature of things : for 

 these limitations are three: the first, that we do not so place our felicity 

 in knowledge, as we forget our mortality. The second, that we make 

 application 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 to the mysteries of God. For as 

 touching the first of these, Solomon doth excellently expound himself 

 in another place of the same book, where he saith ; &quot; I saw well that 

 knowledge reccdeth 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 involvcth them both.&quot; 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, apply 

 ing it to their particular, and ministring to themselves thereby weak 

 fears, or vast desires, there groweth that carefulness and trouble of 

 mind which is spoken of : for then knowledge is no more Lumen 

 siccum, whereof Heraclitus the profound said, &quot; Lumen siccum optima 

 anima ;&quot; but it bccometh Lumen madidam, or maceratum, being 

 steeped and infused in the humours of the affections. And as for the 

 third point, it dcservcth 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 

 produceth (having regard to the works and creatures themselves) 

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

 wonder, which is broken knowledge. And therefore it was most aptly 

 said by one of Plato s school, &quot; That the sense of man carricth a 

 resemblance with the sun, which, as we see openeth and revcaleth all 

 the terrestrial globe ; but then again it obscureth and conccaleth the 

 stars and celestial globe : so doth the sense discover natural things, 

 but it darkcncth and sluitteth up divine.&quot; And hence it is true, that it 

 hath proceeded, that divers great learned men have been heretical, 

 whilst they have sought to tly up to the secrets of the Deity by the 

 waxen wings of the senses : and as for the conceit, that too much know 

 ledge should incline a man to atheism, and that the ignorance of second 

 causes should make a more devout dependence upon God, who is the 

 first cause : First, it is good to ask the question which Job asked 

 of his friends : &quot; Will you lie for God, as one man will do for another, 

 to gratify him?&quot; For certain it is, that God workcth nothing in nature 

 but by second causes ; and if they would have it otherwise believed, it 

 is mere imposture, as it were in favour towards God ; and nothing else 

 but to oiler to the author of truth the unclean sacrifice of a lie. Hut 

 farther, it is an assured truth, and a conclusion of experience, that a 

 little or superficial knowledge of philosophy may incline the mind of 

 man to atheism, but a farther proceeding therein doth bring the mind 



