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: "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 this 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 knowledge is no more Lumen siccum, 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 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, "That the sense of
man carrieth a resemblance with the sun, which (as we see) openeth
and revealeth all the terrestrial globe; but then, again, it
obscureth and concealeth the stars and celestial globe: so doth the