Valerius Terminus [1]
from inferior natures; but in all belief it suffereth from a spirit which it holdeth superior and more authorised than itself.
To conclude, the prejudice hath been infinite that both divine and human knowledge hath received by the intermingling and tempering of the one with the other; as that which hath filled the one full of heresies, and the other full of speculative fictions and vanities.
But now there are again which in a contrary extremity to those which give to contemplation an overlarge scope, do offer too great a restraint to natural and lawful knowledge, being unjustly jealous that every reach and depth of knowledge wherewith their conceits have not been acquainted, should be too high an elevation of man's wit, and a searching and ravelling too far into God's secrets; an opinion that ariseth either of envy (which is proud weakness and to be censured and not confuted), or else of a deceitful simplicity. For if they mean that the ignorance of a second cause doth make men more devoutly to depend upon the providence of God, as supposing the effects to come immediately from his hand, I demand of them, as Job demanded of his friends, WILL YOU LIE FOR GOD AS MAN WILL FOR MAN TO GRATIFY HIM? But if any man without any sinister humour doth indeed make doubt that this digging further and further into the mine of natural knowledge is a thing without example and uncommended in the Scriptures, or fruitless; let him remember and be instructed; for behold it was not that pure light of natural knowledge, whereby man in paradise was able to give unto every living creature a name according to his propriety, which gave occasion to the fall; but it was an aspiring desire to attain to that part of moral knowledge which defineth of good and evil, whereby to dispute God's commandments and not to depend upon the revelation of his will, which was the original temptation. And the first holy records, which within those brief memorials of things which passed before the flood entered few things as worthy to be registered but only lineages and propagations, yet nevertheless honour the remembrance of the inventor both of music and works in metal. Moses again (who was the reporter) is said to have been seen in all the Egyptian learning, which nation was early and leading in matter of knowledge. And Salomon the king, as out of a branch of his wisdom extraordinarily petitioned and granted from God, is said to have written a natural history of all that is green from the cedar to the moss, (which is but a rudiment between putrefaction and an herb,) and also of all that liveth and moveth. And if the book of Job be turned over, it will be found to have much aspersion of natural philosophy. Nay, the same Salomon the king affirmeth directly that the glory of God IS TO CONCEAL A THING, BUT THE GLORY OF THE KING IS TO FIND IT OUT, as if according to the innocent play of children the divine Majesty took delight to hide his works, to the end to have them found out; for in naming the king he intendeth man, taking such a condition of man as hath most excellency and greatest commandment of wits and means, alluding also to his own person, being truly one of those clearest burning lamps, whereof himself speaketh in another place, when he saith THE SPIRIT OF MAN IS AS THE LAMB, OF GOD, WHEREWITH HE SEARCHETH ALL INWARDNESS; which nature of the soul the same Salomon holding precious and inestimable, and therein conspiring with the affection of Socrates who scorned the pretended learned men of his time for raising great benefit of their learning (whereas Anaxagoras contrariwise and divers others being born to ample patrimonies decayed them in contemplation), delivereth it in precept yet remaining, BUY THE TRUTH, AND SELL IT NOT; AND SO OF WISDOM AND KNOWLEDGE.
And lest any man should retain a scruple as if this thirst of knowledge were rather an humour of the mind than an emptiness or want in nature and an instinct from God, the same author defineth of it fully, saying, GOD HATH MADE EVERY THING IN BEAUTY ACCORDING TO SEASON; ALSO HE HATH SET THE
To conclude, the prejudice hath been infinite that both divine and human knowledge hath received by the intermingling and tempering of the one with the other; as that which hath filled the one full of heresies, and the other full of speculative fictions and vanities.
But now there are again which in a contrary extremity to those which give to contemplation an overlarge scope, do offer too great a restraint to natural and lawful knowledge, being unjustly jealous that every reach and depth of knowledge wherewith their conceits have not been acquainted, should be too high an elevation of man's wit, and a searching and ravelling too far into God's secrets; an opinion that ariseth either of envy (which is proud weakness and to be censured and not confuted), or else of a deceitful simplicity. For if they mean that the ignorance of a second cause doth make men more devoutly to depend upon the providence of God, as supposing the effects to come immediately from his hand, I demand of them, as Job demanded of his friends, WILL YOU LIE FOR GOD AS MAN WILL FOR MAN TO GRATIFY HIM? But if any man without any sinister humour doth indeed make doubt that this digging further and further into the mine of natural knowledge is a thing without example and uncommended in the Scriptures, or fruitless; let him remember and be instructed; for behold it was not that pure light of natural knowledge, whereby man in paradise was able to give unto every living creature a name according to his propriety, which gave occasion to the fall; but it was an aspiring desire to attain to that part of moral knowledge which defineth of good and evil, whereby to dispute God's commandments and not to depend upon the revelation of his will, which was the original temptation. And the first holy records, which within those brief memorials of things which passed before the flood entered few things as worthy to be registered but only lineages and propagations, yet nevertheless honour the remembrance of the inventor both of music and works in metal. Moses again (who was the reporter) is said to have been seen in all the Egyptian learning, which nation was early and leading in matter of knowledge. And Salomon the king, as out of a branch of his wisdom extraordinarily petitioned and granted from God, is said to have written a natural history of all that is green from the cedar to the moss, (which is but a rudiment between putrefaction and an herb,) and also of all that liveth and moveth. And if the book of Job be turned over, it will be found to have much aspersion of natural philosophy. Nay, the same Salomon the king affirmeth directly that the glory of God IS TO CONCEAL A THING, BUT THE GLORY OF THE KING IS TO FIND IT OUT, as if according to the innocent play of children the divine Majesty took delight to hide his works, to the end to have them found out; for in naming the king he intendeth man, taking such a condition of man as hath most excellency and greatest commandment of wits and means, alluding also to his own person, being truly one of those clearest burning lamps, whereof himself speaketh in another place, when he saith THE SPIRIT OF MAN IS AS THE LAMB, OF GOD, WHEREWITH HE SEARCHETH ALL INWARDNESS; which nature of the soul the same Salomon holding precious and inestimable, and therein conspiring with the affection of Socrates who scorned the pretended learned men of his time for raising great benefit of their learning (whereas Anaxagoras contrariwise and divers others being born to ample patrimonies decayed them in contemplation), delivereth it in precept yet remaining, BUY THE TRUTH, AND SELL IT NOT; AND SO OF WISDOM AND KNOWLEDGE.
And lest any man should retain a scruple as if this thirst of knowledge were rather an humour of the mind than an emptiness or want in nature and an instinct from God, the same author defineth of it fully, saying, GOD HATH MADE EVERY THING IN BEAUTY ACCORDING TO SEASON; ALSO HE HATH SET THE