sense discover natural things, but it darkeneth and shutteth up
divine." And hence it is true that it hath proceeded, that divers
great learned men have been heretical, whilst they have sought to
fly up to the secrets of the Deity by this waxen wings of the
senses. And as for the conceit that too much knowledge should
incline a man to atheism, and that the ignorance of second causes
should make a more devout dependence upon God, which is the first
cause; first, it is good to ask the question which Job asked of his
friends: "Will you lie for God, as one man will lie for another, to
gratify him?" For certain it is that God worketh nothing in Nature
but by second causes; and if they would have it otherwise believed,
it is mere imposture, as it were in favour towards God, and nothing
else but to offer to the Author of truth the unclean sacrifice of a
lie. But further, it is an assured truth, and a conclusion of
experience, that a little or superficial knowledge of philosophy may
incline the mind of men to atheism, but a further proceeding therein
doth bring the mind back again to religion. For in the entrance of
philosophy, when the second causes, which are next unto the senses,
do offer themselves to the mind of man, if it dwell and stay there
it may induce some oblivion of the highest cause; but when a man
passeth on further and seeth the dependence of causes and the works
of Providence; then, according to the allegory of the poets, he will
easily believe that the highest link of Nature's chain must needs he
tied to the foot of Jupiter's chair. To conclude, therefore, let no
man upon a weak conceit of sobriety or an ill-applied moderation
think or maintain that a man can search too far, or be too well
studied in the book of God's word, or in the book of God's works,
divinity or philosophy; but rather let men endeavour an endless
progress or proficience in both; only let men beware that they apply
both to charity, and not to swelling; to use, and not to