INTERPRETATION OF NATURE. 21 



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solemnity the union, as if it were a lawful one, between di 

 vinity and philosophy, that is faith and sense ; and while 

 they tickle men s minds with an agreeable variety, are 

 meantime making an unhallowed conjunction of divine and 

 human matters. And, truly, if one observes carefully, as 

 great danger threatens natural philosophy from this kind 

 of hollow and ill assorted league, as from avowed hostility. 

 For, in a treaty and confederation of this nature, only the 

 received maxims of philosophy are included ; but every 

 thing of advancement or improvement is most rigorously 

 and obstinately shut out. In fine, with respect to augmenta 

 tions, and what may be called the new shores and tracts of 

 philosophy, all from the side of religion is full of grovelling 

 suspicion, and impotent disdain. Thus some in their sim 

 plicity fear that any deeper inquisition into nature may 

 penetrate perchance beyond the allowed and sanctioned 

 limit of sobriety, improperly applying what is said of the 

 secrets of God, many of which remain closed under the 

 divine signet, to the secrets of nature which are guarded by 

 no interdict. Others, with greater cunning, conceive that 

 if men are ignorant of second causes, each particular may 

 be more easily referred to the wand of the deity, which they 

 think is of 4he highest interest to religion; though this is 

 no other than seeking to flatter God with a lie. Others 

 tremble for the precedent, lest the shifting and changes of 

 philosophy end with attacking religion. Others, lastly, 

 seem in fear that, in the inquisition of nature, something 

 may be found to shake religion. Both which opinions savour 

 of a sort of incredulity and worldly policy, but the last 

 cannot even be brought into doubt or question without im 

 piety! From which it was sufficiently clear, that in opinions 

 of this kind there is much weakness, and not a little envy 

 and bitterness. For natural philosophy is, next to the di 

 vine word, the most certain remedy of superstition, and the 

 most wholesome food of faith ; and is, therefore, rightly 

 considered the truest and loveliest handmaid of religion ; 

 the one displaying the will of God, the other his power. 

 So that he was not wrong who said : &quot; Ye do err, not 

 knowing the Scriptures, nor the power of God,&quot; joining in 

 an intimate union, information of his will, and meditation 

 on his power. But, though this is most certain, it still re 

 mains among the most effectual hindrances to natural 

 philosophy, that all which is pronounced by blind zeal and 

 superstition is considered out of the reach of dispute. 

 He thought also, that, in the orders and customs of 



