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Solomonoltantial v

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another place: If Ispake, faith 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 founding 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 of 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 do 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 faith : 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 vaft desires, there groweth that carefulness and trouble of mind which is spoken of: for then Knowledge is no more. Lumen ficcum, whereof Heraclitus the profound said, Lumen ficcum 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 Hereti

cal, 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 ig-
norance of second causes should make a more de-
vout 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 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 How
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 the?
of a lie. But farther, it is an assured Truth, and
a Conclusion of Experience, that a little or super-
ficial knowledge of Philosophy may incline the
mind of man to Atheism, but a farther proceeding
therein doth bring the mind back again to Reli-
gion : 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

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the oriche. 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 receiveth 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 diffimilitude of examples; or at least, that it doth divert men's travails from | action and business, and bringeth them to a love of 1 leisure and privateness; and that it doth bring into States a relaxation of discipline, whilft every Man is more ready to argue, than to obey and execute.

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Out of this conceit, Cato, surnamed the Censor, one of the wiseft men indeed that ever lived, when Carneades the Philosopher came in Embassage to Rome, and that the young men of Rome began to Alock 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, left he should infectand 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 leaving and yielding the other to the Grecians; Tu regere imperio populos, Romane, memento, tibi erunt artes, &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 Juf

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