NOVUM ORGANUM 71 



be an improvement, scarcely escapes banishment and ex 

 termination. 



In short, you may find all access to any species of phi 

 losophy, however pure, intercepted by the ignorance of 

 divines. Some in their simplicity are apprehensive that 

 a too deep inquiry into nature may penetrate beyond the 

 proper bounds of decorum, transferring and absurdly apply 

 ing what is said of sacred mysteries in Holy Writ against 

 those who pry into divine secrets, to the mysteries of nature, 

 which are not forbidden by any prohibition. Others with 

 more cunning imagine and consider, that if secondary causes 

 be unknown, everything may more easily be referred to the 

 Divine hand and wand, a matter, as they think, of the great 

 est consequence to religion, but which can only really mean 

 that God wishes to be gratified by means of falsehood. 

 Others fear, from past example, lest motion and change in 

 philosophy should terminate in an attack upon religion. 

 Lastly, there are others who appear anxious ]est there 

 should be something discovered in the investigation of 

 nature to overthrow, or at least shake, religion, particularly 

 among the unlearned. The last two apprehensions appear 

 to resemble animal instinct, as if men were diffident, in the 

 bottom of their minds and secret meditations, of the strength 

 of religion and the empire of faith over the senses, and there 

 fore feared that some danger awaited them from an inquiry 

 into nature. But any one who properly considers the sub 

 ject will find natural philosophy to be, after the Word of 

 God, the surest remedy against superstition, and the most 

 approved support of faith. She is, therefore, rightly be 

 stowed upon religion as a most faithful attendant, for the 

 one exhibits the will and the other the power of God. Nor 

 was he wrong who observed, &quot;Ye err, not knowing the 



