all the several mundane wholes up to that great whole the world itself,
and thence leads him through the luminous order of incorporeal wholes to
that vast whole of wholes, in which all other wholes are centred and
rooted, and which is no other than the principle of all principles, and
the fountain of deity itself. No less remarkable likewise, is the
difference between the tendencies of the two pursuits, for the one
elevates the soul to the most luminous heights, and to that great
ineffable which is beyond all altitude; but the other is the cause of a
mighty calamity to the soul, since, according to the elegant expression
of Plutarch, it extinguishes her principal and brightest eye, the
knowledge of divinity. In short, the one leads to all that is grand,
sublime and splendid in the universe; the other to all that is little,
groveling[14] and dark. The one is the parent of the most pure and ardent
piety; the genuine progeny of the other are impiety and atheism. And, in
fine, the one confers on its votary the most sincere, permanent, and
exalted delight; the other continual disappointment, and unceasing
molestation.

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[14] That this must be the tendency of experiment, when prosecuted as the
criterion of truth, is evident from what Bacon, the prince of modern
philosophy, says in the 104th Aphorism of his Novum Organum, that
"baseless fabric of a vision." For he there sagely observes that wings
are not to be added to the human intellect, but rather lead and weights;
that all its leaps and flights may be restrained. That this is not yet
done, but that when it is we may entertain better hopes respecting the
sciences. "Itaque hominum intellectui non plumae addendae, sed plumbum
potius, et pondera; ut cohibeant omnem saltum et volatum. Atque hoc adhuc
factum non est; quum vero factum fuerit, melius de scientiis sperare
licebit." A considerable portion of lead must certainly have been added