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 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 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 this 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, 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 lie 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 further, it is an assured truth, and a conclusion of experience, that a little or superficial