the light whereof man discerned of every living creature, and imposed names according to their propriety, was not the occasion of the fall; but the moral knowledge of good and evil, affected to the end to depend no more upon God's commandments, but for man to direct himself. Neither could he find in any Scripture, that the inquiry and science of man in any thing, under the mysteries of the Deity, is determined and restrained, but contrariwise allowed and provoked. For concerning all other knowledge the Scripture pronounceth, "That it is the glory of God to conceal, but it is the glory of man (or of the king, for the king is but the excellency of man) to invent;" and again, "The spirit of man is as the lamp of God, wherewith he searcheth every secret;" and again most effectually, "That God hath made all things beautiful and decent, according to the return of their seasons; also that he hath set the world in man's heart, and yet man cannot find out the work which God worketh from the beginning to the end;" showing that the heart of man is a continent of that concave or capacity, wherein the content of the world, that is, all forms of the creatures, and whatsoever is not God, may be placed or received; and complaining, that through the variety of things, and vicissitudes of times, which are but impediments and not impuissances, man cannot accomplish his invention. In precedent also he set before his eyes, that in those few memorials before the flood, the Scripture honoureth the name of the inventors of music and works in metal; that Moses had this addition of praise, that he was seen in all the learning of the Egyptians; that Solomon, in his grant of wisdom from God, had contained, as a branch thereof, that knowledge whereby he wrote a natural history of all verdure, from the cedar to the moss, and of all that breatheth: that the book of Job, and many places of the prophets, have great aspersion of natural philosophy; that the church in the bosom and lap thereof, in the greatest injuries of times, ever preserved, as holy relics, the books of philosophy and all heathen learning; and that when Gregory, the bishop of Rome, became adverse and unjust to the memory of heathen antiquity, it was censured for pusillanimity in him, and the honour thereof soon after restored, and his own memory almost persecuted by his successor Sabinian; and lastly, in our times, and the ages of our fathers, when Luther and the divines of the Protestant church on the one side, and the Jesuits on the other, have enterprised to reform, the one the doctrine, the other the discipline and manners of the church of Rome, he saw well how both of them have awaked to their great honour and succour, all human learning. And for reason, there cannot be a greater and more evident than this, that all knowledge, and specially that of natural philosophy, tendeth highly to the magnifying of the glory of God, in his power, providence, and benefits, appearing and engraven in his works, which without this knowledge are beheld but as through a veil: for if the heavens in the body of them do declare the glory of God to the eye, much more do they in the rule and decrees of them declare it to the understanding. And another reason, not inferior to this, is, that the same natural philosophy principally amongst all other human knowledge, doth give an excellent defence against both extremes of religion, superstition, and infidelity; for both it freeth the mind from a number of weak fancies and imaginations, and it raiseth the mind to acknowledge that to God all things are possible: for to that purpose speaketh our Saviour in that first canon against heresies, delivered upon the case of the resurrection, "You err, not knowing the Scriptures, nor the power of God;" teaching that then are but two fountains of heresy, not knowing the will of God revealed in the Scriptures, and not knowing the power of God revealed or at least made most sensible in his creatures. So as he saw well, that natural philosophy was of excellent use to the exaltation of the Divine Majesty; and, that which is admirable, that being a remedy of superstition, it is nevertheless an help to faith. He saw likewise, that the former opinions to the prejudice hereof had no true ground; but must spring either out of mere ignorance, or out of an excess of devotion, to have divinity all in all ; whereas it should be only above all; both which states of mind may be best pardoned; or else out of worse causes, namely out of envy, which is proud weakness, and deserveth to be despised; or out of some mixture of imposture, to tell a lie for God's cause; or out of an impious diffidence, as if men should fear to discover some things in nature which might subvert faith. But still he saw well, howsoever these opinions are in right reason reproved, yet they leave not to be most effectual hinderances to natural philosophy and invention.
8. He thought also, that there wanted not great contrariety to the further discovery of sciences in regard of the orders and customs of universities, and also in regard of common opinion. For in universities and colleges men's studies are almost confined to certain authors, from which if any dissenteth or propoundeth matter of redargution, it is enough to make him thought a person turbulent; whereas if it be well advised, there is a great difference to be made between matters contemplative and active. For in government change is suspected, though the better; but it is natural to arts to be in perpetual agitation and growth. Neither is the danger alike of new light, and of new motion or remove; and for vulgar and received opinions, nothing is more usual, or more usually complained ofVthan that it is imposed for arrogancy and presumption, for men to authorize themselves against antiquity and authors, towards whom envy is ceased, and reverence by time amortised;
