Knowing things halfway is a greater success than knowing things completely: it takes things to be simpler than they really are andso makes its opinions more easily understandable and persuasive.
But the best read naturalist who lends an entire and devout attention to truth, will see that there remains much to learn of his relation to the world, and that it is not to be learned by any addition or subtraction or other comparison of known quantities, but is arrived at by untaught sallies of the spirit, by a continual self-recovery, and by entire humility.
What we know is not capable of being otherwise; of things capable of being otherwise we do not know, when they have passed outsideour observation, whether they exist or not. Therefore the object of knowledge is of necessity. Therefore it is eternal; for things that are of necessity in the unqualified sense are all eternal; and things that are eternal are ungenerated and imperishable.
The difference between the actual and the ideal force of man is happily figured in by the schoolmen, in saying, that the knowledgeof man is an evening knowledge, vespertina cognitio, but that of God is a morning knowledge, matutina cognitio.
The intellect searches out the Absolute order of things as they stand in the mind of God, and without the colors of affection. The intellectual and the active powers seem to succeed each other, and the exclusive activity of the one generates the exclusive activity of the other. There is something unfriendly in each to the other, but they are like the alternate periods of feeding and working in animals; each prepares and will be followed by the other.
In things which we know, everyone will trust us ... and we may do as we please, and no one will like to interfere with us; and we are free, and masters of others; and these things will be really ours, for we shall turn them to our good.