Lib. III. Of the Advancement of Learning. Sj 



Chap, II. 



I. Of Natural Tbeologie: § Of the Knowledge of Angels^ andofSph 

 rittj tvbich are an Appendix thereof, 



THe Commune Parent of Sciences bemg firft placed in its pro- 

 per Throne like unto Berecynthia, which had fb much hea- 

 venly IfTue. 



Omnes CcsUcoU^ omnes fupera. aha. tenentet. Tirg,\jK: 



6- 



We may return to the former Divifion of the three Philofopies^ Divine^ 

 natural and Humane. 



I. For Natural Theology, is truly called Divine Philofophj/. And this 

 is defined to be a Knowledge, or rather a fpark and rudiment of that 

 Knowledge concerning Godjfuch as may be had by the light of Nature^ 

 and the Contemplation of the Creature ; which Knowledge may bei 

 truly termed Divine in refpeft of the Objed , and Natural in refped of 

 the Light. The Bounds of this Knowledge are truly let forth^that they 

 may extend to the Confutation and Conviftion of Atheifm ; the Infor^ 

 mation of the Law of Nature -, but may not be drawn out to the Con- 

 firmation of Religion. Therefore there was never Miracle wrought by 

 Cod to convert an Atheift, hecaufe the light of Nature might have led him to 

 confefs a God 5 but Miracles are dejigned to convert Idolaters j and the Sw 

 perjiitious, who have acl^nowledged a Deity , hut erred in his Adoration 5 

 hecaufe no light of Nature extends to declare the Will and true PForJfnp of 

 Cod. For as works do (hew forth the power and skill of the work- 

 man, but not his Image : So the works of God, do fhew the Omnipo- 

 tency and Wifiiom of the Maker 5 but no way exprels his Image. And 

 in this the Heathen opinion differs from the (acred Truth ; For they 

 defined the World to be the Image of God 5 Man the Image of the 

 World 5 but Sacred Scriptures never vouchfafcd the World that ho- 

 nour, as any where to be (tiled the Image of God, but only, the worl^f 

 of hk hands: but they fubftitute man,jAe immedate Image of God.Where- q/j,',' 

 fore, that there is a God ; that he reigns and rules the World j that he 

 ismoft potent, wife, and provident : that he is a Rewarder, a Reven- 

 ger 5 that he is to be adored 5 may be deriionftrated and evinced even 

 from his works; and many wonderful fecrets touching his Atributes, 

 and much more touching his Regiment and difpenfation over the 

 world, may likewife with fobriety be extraded, and manifefted out 

 of the fame works 5 and is an Argument hath been profitably handled 

 by divers. But out of the contemplation of Nature, and out of the 

 Principles of Humane Reafon, to difcourfe, or earneftly to urge a point 

 touching the Myfteries of Faith ; and again, to be curioufly ipeculative 

 into thofe fecrets, to ventilate them 5 and to be inquifitiye into the 

 manner of the Myftery, is , in my judgement not (a(e : Da Fidei qu£ 

 Fidei fmt. For the Heathens themfelves conclude as much, in that 

 excellent and divine Fable of the ^oX^^nO^dXn^That Men andGod^ 



ifere 



