heart, yet cannot man find out the work which God worketh from the beginning to the end:" declaring, not obscurely, that God hath framed the mind of man as a mirror or glass, capable of the image of the universal world, and joyful to receive the impression thereof, as the eye joyeth to receive light; and not only delighted in beholding the variety of things, and vicissitude of times, but raised also to find out and discern the ordinances and decrees, which throughout all those changes are infallibly observed. And although he doth insinuate, that the supreme or summary law of nature, which he calleth, "The work which God worketh from the beginning to the end, is not possible to be found out by man;" yet that doth not derogate from the capacity of the mind, but may be referred to the impediments, as of shortness of life, ill conjunction of labours, ill tradition of knowledge over from hand to hand, and many other inconveniences, whereunto the condition of man is subject. For that nothing parcel of the world is denied to man's inquiry and invention, he doth in another place rule over, when he saith, "The spirit, of man is as the lamp of God, wherewith he searcheth the inwardness of all secrets." If then such be the capacity and receipt of the mind of man, it is manifest, that there is no danger at all in the proportion or quantity of knowledge, how large soever, lest it should make it swell or out-compass itself; no, but it is merely the quality of knowledge, which, be it in quantity more or less, if it be taken without the true corrective thereof, hath in it some nature of venom or malignity, and some effects of that venom, which is ventosity or swelling. This corrective spice, the mixture whereof maketh knowledge so sovereign, is charity, which the apostle immediately addeth to the former clause; for so he saith, "knowledge bloweth up, but charity buildeth up;" not unlike unto that which he delivereth in another place: "If I spake," saith he, "with the tongues of men and angels, and had not charity, it were but as a tinkling cymbal;" not but that it is an excellent thing to speak with the tongues of men and angels, but because, if it be severed from charity, and not referred to the good of men and mankind, it hath rather a sounding and unworthy glory, than a meriting and substantial virtue. And as for that censure of Solomon, concerning the excess of writing and reading books, and the anxiety of spirit which redoundeth from knowledge; and that admonition St. Paul, "That we be not seduced by vain philosophy;" let those places be rightly understood, and they do indeed excellently set forth the true bounds and limitations, whereby human knowledge is confined and circumscribed; and yet without any such contracting or coarctation, but that it may comprehend all the universal nature of things; for these limitations are three: the first, that we 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; "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 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 sense discover natural things, but it darkeneth and shutteth up divine." And hence it is true, that, it hath proceeded, that divers great learned men have been heretical, whilst they have sought to fly up to the secrets of the Deity by the waxen wings of the senses. And as for the conceit that too much knowledge should incline a man to atheism, and that the ignorance of second causes should make a more devout dependance upon God, which is the first cause; First, it is good to ask the question which Job asked of his friends; "Will you lie for God, as one man will do for another to gratify him?" For certain it is that God worketh nothing in nature but by second causes; and if they would have it otherwise believed, it is mere imposture, as it were in favour
