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," (A dry, clear light) whereof Heraclitus the profound said, “Lumen siccum optima anima;" (A dry clear light formeth the best souls) but it becometh "Lumen madidum, or maceratum," (A watery light) 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 dependence upon God who 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 towards

God; and nothing else but to offer to the Author of truth the unclean sacrifice of a lie. But 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 back again to religion; for in the entrance of philosophy, when the second causes, which are next unto the senses, do offer themselves to the mind of man, if it dwell and stay there, it may induce some oblivion of the highest cause; but when a man passeth on farther, and seeth the dependence of causes, and the works of Providence; then, according to the allegory of the poets, he will easily believe that the highest link of nature's chain must needs be tied to the foot of Jupiter's chair. To conclude therefore: let no man, upon a weak conceit of sobriety, or an ill-applied moderation, think or maintain, that a man can search too far, or be too well studied in the book of God's word, or in the book of God's works; divinity or philosophy; but rather let men endeavour an endless progress, or proficience in both; only let men beware that they apply both to charity, and not to swelling; to use, and not to ostentation; and again, that they do not unwisely mingle or confound these learnings together>

And as for the disgraces which learning re

or

ceiveth from politicians, they be of this nature; that learning doth soften men's minds, and makes them more unapt for the honour and exercise of arms; that it doth mar and pervert men's dispositions for matter of government and policy, in making them too curious and irresolute by variety of reading, or too peremptory or positive by strictness of rules and axioms, or too immoderate and overweening by reason of the greatness of examples, or too incompatible and differing from the times, by reason of the dissimilitude of examples; at least, that it doth divert men's travails from action and business, and bringeth them to a love of leisure and privateness; and that it doth bring into states a relaxation of discipline, whilst every man is more ready to argue, than to obey and execute. Out of this conceit, Cato, surnamed the Censor, one of the wisest men indeed that ever lived, when Carneades the philosopher came in embassage to Rome, and that the young men of Rome began to flock about him, being allured with the sweetness and majesty of his eloquence and learning, gave counsel in open senate, that they should give him his dispatch with all speed, lest he should infect and inchant the minds and affections of the youth, and at unawares bring in an alteration of the manners and customs of the state. Out of the same

conceit, or humour, did Virgil, turning his pen to the advantage of his country, and the disadvantage of his own profession, make a kind of separation between policy and government, and between arts and sciences, in the verses so much renowned, attributing and challenging the one to the Romans, and yielding the other to the Grecians; "Tu regere imperio populos, Romane, memento, Hæ tibi erunt artes, etc." (Thou knowest how to rule the nations, oh Rome; but thine are the arts, oh Greece, &c.) So likewise we see that Anytus, the accuser of Socrates, laid it as an article of charge and accusation against him, that he did, with the variety and power of his discourses and disputations, withdraw young men from due reverence to the laws and customs of their country; and that he did profess a dangerous and pernicious science, which was, to make the worse matter seem the better, and to suppress truth by force of eloquence and speech.

But these, and the like imputations, have rather a countenance of gravity, than any ground of justice: for experience doth warrant, that both in persons and in times, there hath been a meeting and concurrence in learning and arms, flourishing and excelling in the same men and the same ages. For, as for men, there cannot be a better, nor the like instance, as of that pair, Alexander the Great and