received and may receive by being commixed together ; 
as that which undoubtedly will make an heretical religion, 
and an imaginary and fabulous philosophy. 
2. Otherwise it is of the nature of angels and spirits, 
which is an appendix of theology, both divine and natural, 
and is neither inscrutable nor interdicted. For although 
the scripture saith, Zef no man deceive you in sublime dis- 
course touching the worship of angels, pressing into that he 
knoweth not, &c., yet notwithstanding if you observe well 
that precept, it may appear thereby that there be two 
things only forbidden, adoration of them, and opinion 
fantastical of them, either to extol them further than 
appertaineth to the degree of a creature, or to extol a 
man’s knowledge of them further than he hath ground. 
But the sober and grounded inquiry, which may arise out 
of the passages of holy scriptures, or out of the grada- 
tions of nature, is not restrained. So of degenerate and 
revolted spirits, the conversing with them or the employ- 
ment of them is prohibited, much more any veneration 
towards them; but the contemplation or science of their 
nature, their power, their illusions, either by scripture or 
reason, is a part of spiritual wisdom. For so the apostle 
saith, We are not ignorant of his stratagems. And it is no 
more unlawful to inquire the nature of evil spirits, than to 
inquire the force of poisons in nature, or the nature of 
sin and vice in morality. But this part touching angels 
and spirits I cannot note as deficient, for many have 
occupied themselves in it; I may rather challenge it, in 
many of the writers thereof, as fabulous and fantastical. 
VIL 1. Leaving therefore divine philosophy or natural 
theology (not divinity or inspired theology, which we re- 
serve for the last of all as the haven and sabbath of all 
man’s contemplations) we will now proceed to natural 
*)) 
Oe ee Oe | +! 
110 OF THE ADVANCEMENT OF LEARNING. [V1.1. 
a ey ee ang 
