8 The Advancement of Learning 



worketh nothing in nature but by second causes: and if 

 they would have it otherwise beheved, 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 farther, it is an assured truth, and a conclusion of 

 experience, that a little or superficial knowledge of Philo- 

 sophy may incline the mind of man to Atheism, but a 

 farther proceeding therein doth bring the mind back again 

 to Rehgion: for in the entrance of Philosophy, when the 

 second causes, which are next unto the senses, do offer them- 

 selves 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 farther, 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 be 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 endeav- 

 our 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 ostentation; and again, that they do not 

 unwisely mingle or confound these learnings together. 

 I. And as for the disgraces which Learning receiveth fr om 

 PoUtiques, they be of t his nature : Jbhat Learning doth soften 

 fnen'smmds, and makes them more unapt for the honour and 

 exercise of arms; that it doth mar and pervert men's dispo- 

 sitions for matter of government and policy, in making 

 them too curious and irresolute by variety of reading, or too 

 peremptory or positive by strictness of rules and axioms, 

 or too immoderate and overweening by reason of the great- 

 ness of examples, or too incompatible and differing from the 

 times by reason of the dissimilitude of examples; or at 

 least, that it doth divert men's travails from action and 

 business, and bringeth them to a love of leisure and private- 

 ness; and that it doth bring into states a relaxation of 

 discipline, whilst every man is more ready to argue than 

 to obey and execute. Out of this conceit, Cato,^ sumamed 

 the Censor, one of the wisest men indeed that ever lived, 

 » Horn. //. viii. 19. • See Pliny. Nat. Hist. vii. 31. 



