14. He that seeth many things, and that clearly knoweth much; especially, if he see them in their order, and respects to one another, and leaveth out no one substantial part which is needful to open the signification of the rest.
15. He that seeth many things disorderly and confusedly, and not in due method, and leaveth out some substantial parts, and hath not a digested knowledge, doth know much, and err much, and may make a bustle in the world of ignorants, as if he were an excellent, learned man; but hath little of the inward delight, or of the power and benefits of knowledge.
16. He that seeth many things but darkly, confusedly, and not in the true place and method, cannot reconcile truths among themselves; but is like a boy with a pair of tarrying irons, or like one that hath his clock or watch all in pieces, and knoweth not how to set them together. And therefore is inclined to be a sceptic.
17. This sort of sceptics differ much from humble christians; and have oft as high thoughts of their understandings as any others: for they lay the cause upon the difficulties in the objects, rather than on themselves: unless when they incline to brutishness or Sadducism, and take man's understanding to be incapable of true knowledge, and so lay the blame on human nature as such, that is, on the Creator.
18. Few hope so much as to see the difficulty of things, and make them doubt, or sceptical. But far fewer know, so much as to resolve their doubts and difficulties: therefore, though (as Bishop Jewel saith of faithful pastors) I say not that there will be few cardinals, few bishops, few doctors, few deans, few Jesuits, few friars, (there will be enow of these,) yet there will be few wise, judicious divines and pastors, even in the best and happiest countries.
19. Seeing he that knoweth not, or that erreth, knoweth not that another knoweth, or is in the right, when he is in the wrong; therefore he knoweth not whose judgment to honour and submit to, if he should suspect or be driven from his own: and therefore is not so happy, as to be able to choose the fittest teacher for himself.
20. In this darkness therefore he either carnally casteth himself on the highest and most honoured in the world, where he hath the most advantages for worldly ends; or he followeth the fame of the time and country where he is, or he falleth in with the major vote of that party, whatsoever it be, which his understanding doth most esteem and honour; or else with some person that hath most advantage on him.
21. If any of these happen to be in the right, he will be also in the right materially, and may seem an orthodox, peaceable, and praiseworthy man; but where they are in the wrong, he is contented with the reputation of being in the right, and of the good opinion of those whom he concurreth with; who flatter and applaud each other in the dark.
22. When wise men are but few, they can be but in few places; and therefore will be absent from most of the people, high or low, that need instruction. Besides, that their studiousness inclineth them, like Jerome, to be more retired than others, that know less.
23. This confidence in an erring mind, is not only the case of the teachers, as well as of the flocks; but is usually more fortified in them than in others: for they think that the honour of learning and wisdom is due to their place, and calling, and name, and standing in the universities; how empty soever they be themselves. And they take it for a double dishonour (as it is) for a teacher to be accounted ignorant; and an injury to their work and office, and to the people's souls, that must by their honour be prepared to profit by them; and therefore they smart more impatiently under any detection of their ignorance, than the common people do.