FullReads

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 WORLD IN MAN’S HEART, YET CAN HE NOT FIND OUT THE WORK WHICH GOD WORKETH FROM THE BEGINNING TO THE END: declaring not obscurely that God hath framed the mind of man as a glass capable of the image of the universal world, joying to receive the signature thereof as the eye is of light, yea not only satisfied in beholding the variety of things and vicissitude of times, but raised also to find out and discern those ordinances and decrees which throughout all these changes are infallibly observed. And although the highest generality of motion or summary law of nature God should still reserve within his own curtain, yet many and noble are the inferior and secondary operations which are within man’s sounding. This is a thing which I cannot tell whether I may so plainly speak as truly conceive, that as all knowledge appeareth to be a plant of God’s own planting, so it may seem the spreading and flourishing or at least the bearing and fructifying of this plant, by a providence of God, nay not only by a general providence but by a special prophecy, was appointed to this autumn of the world: for to my understanding it is not violent to the letter, and safe now after the event, so to interpret that place in the prophecy of Daniel where speaking of the latter times it is said, MANY SHALL PASS TO AND FRO, AND SCIENCE SHALL BE INCREASED; as if the opening of the world by navigation and commerce and the further discovery of knowledge should meet in one time or age.

But howsoever that be, there are besides the authorities of Scriptures before recited, two reasons of exceeding great weight and force why religion should dearly protect all increase of natural knowledge: the one, because it leadeth to the greater exaltation of the glory of God; for as the Psalms and other Scriptures do often invite us to consider and to magnify the great and wonderful works of God, so if we should rest only in the contemplation of those shews which first offer themselves to our senses, we should do a like injury to the majesty of God, as if we should judge of the store of some excellent jeweler by that only which is set out to the street in his shop. The other reason is, because it is a singular help and a preservative against unbelief and error; for, saith our Saviour, YOU ERR, NOT KNOWING THE SCRIPTURES NOR THE POWER OF GOD; laying before us two books or volumes to study if we will be secured from error; first the Scriptures revealing the will of God, and then the creatures expressing his power; for that latter book will certify us that nothing which the first teacheth shall be thought impossible. And most sure it is, and a true conclusion of experience, that a little natural philosophy inclineth the mind to atheism, but a further proceeding bringeth the mind back to religion.

To conclude then, let no man presume to check the liberality of God’s gifts, who, as was said, HATH SET THE WORLD IN MAN’S HEART. So as whatsoever is not God but parcel of the world, he hath fitted it to the comprehension of man’s mind, if man will open and dilate the powers of his understanding as he may.

But yet evermore it must be remembered that the least part of knowledge passed to man by this so large a charter from God must be subject to that use for which God hath granted it; which is the benefit and relief of the state and society of man; for otherwise all manner of knowledge becometh malign and serpentine, and therefore as carrying the quality of the serpent’s sting and malice it maketh the mind of man to swell; as the Scripture saith excellently, knowledge bloweth up, but charity buildeth up. And again the same author doth notably disavow both power and knowledge such as is not dedicated to goodness or love, for saith he, IF I HAVE ALL FAITH SO AS I COULD REMOVE MOUNTAINS, (there is power active,) IF I RENDER MY BODY TO THE FIRE, (there is power passive,) IF I SPEAK WITH THE TONGUES OF MEN AND ANGELS, (there is knowledge, for language is but the conveyance of knowledge,) ALL WERE NOTHING.