The Advancement of Learning (1605 first edition)

The third: that we do not presume, by the contemplation of Nature, to attain to the mysteries of God. As for the first of these, Solomon excellently explains himself in another place in the same book, where he says: I saw clearly that knowledge recedes as far from ignorance as light does from darkness, and that the wise man’s eyes keep watch in his head, whereas the fool wanders about in darkness; but I also learned that the same mortality overtakes them both. Ecclesiastes 2:13–14

Regarding the second point, it is certain that there is no vexation or anxiety of mind resulting from knowledge, except merely by accident. For all knowledge and wonder (which is the seed of knowledge) is an impression of pleasure in itself. However, when men start forming conclusions from their knowledge, applying it to their own personal circumstances original: "particular", and thereby feeding themselves weak fears or vast desires, then there arises that worry original: "carefulness" and trouble of mind which is spoken of. For then knowledge is no longer a "dry light" original: Lumen siccum, of which the profound Heraclitus A Greek philosopher known for his doctrines on change and the "dry soul" being the wisest said, "A dry light is the best soul" original: Lumen siccum optima anima; instead, it becomes a "damp or soaked light" original: Lumen madidum, or maceratum, being steeped and infused in the moods original: "humors" of the emotions original: "affections".

As for the third point, it deserves to be dwelled upon a little and not lightly passed over. For if any man thinks that by the observation and inquiry into these physical original: "sensible" and material things, he can attain that light by which he may reveal to himself the nature or will of God, then indeed is he