Valerius Terminus | Page 9

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 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