3 16 Of the Advancement of Learning. L i b. iX. 



kept (ilence in this facred fubjeft. Wherefore we (hall omit the jufi 

 partitions of this knorvleclge j yet notwithftanding fomewhat we will 

 caft into this treafury, by way of good wifhes according to the pro- 

 portion of our flender hability. This we do the rather becaufe we 

 find nocoaft or fpace of ground in the whole Bo^iji of Divinity lying 

 vacant and untilled 3 (b diligent have men been, either in Towing of 

 Coodfeed^ or fowing of Tares. 



§ wherefore we will propound three Appendices of Theology ^xxQznng^ 

 not of the matter informed of by Divinity , or to be informed of, 

 but only of the manner of information : neither will we annex ex- 

 amples, or fet down precepts concerning thefe Tradates, as our 

 manner was to do in the reft , that we refer to Divines 5 for thefe are 

 (as hath been faid) like meervovps only. 

 * I. The Prerogative of God comprehends the whole man ; and w 



SOPHROX extended as well to the Reafon, as to the will of Aim ; that is, that 

 ^ o\ifu ra" ^^^ renounce himfelf wholly, and draw near unto God : wherefore 

 TiONis hu- as we are to oZ'e;' his lan>, though we find a reluftation in our wil/^ 

 manx in Di- Q^ ^^ ^j.^ X.O believe his word, though we a find a reludlation in out 

 ' ' ' Rcafon : for if we believe only that which is agreeable unto our Reu' 



fon^ we give allent to the Mattery not tQ the Author ; which is no* 

 more than we would do towards a fufpeded and dilcredited witntls : 

 Gen. 18. but that Faith which was accounted unto Abraham for Righteoiifncfs ^ 



wasof fuch a point, 2iS\vhtvt2iX. Sarah lattghcd , who therein was an 

 Image of Natural Reafon. By how much therefore any Divine Aly- 

 fierie is more dilcondant, and incredible 3 by (b much the moreHo-' 

 nour is given to God in Believing, and the viftory of our Faith is 

 made more noble: Nay, even finners by how much the more they 

 are furcharg'd in confcience, and yet repofe a truft in the mercies of 

 God for their falvationjby this do more honour God^for alldefperation 

 is a. reproach of the Deity. Nay farther5(if we truly confider the point) 

 it is an Aft more great and high to believe, than to know, as we novV 

 know: for in knowledge man's mind fuffers frorayew/f; which refults from 

 things materiate ^ but in Belief the fpirit fufFers from fpirit, which is 

 the worthier Agent : the cafe is otherwife in the Jiate of Glory, for 

 iCoi.xni> then Faith Jhall ceafe, and we /ImU know, as we are known. Where- 

 fore we may conclude, that Sacred Theology is grounded on, and 

 muftbe deduced from the Oracles of God--, and not from the light of 

 Nature, or the Di&ates of Reafon : for it is written, The Heavens de- 

 pfal.xix. clare the Glory of God, but we never find it written , The Heavens 

 declare the will of God : of the will of God , it is faid. Ad legem C^ 

 TeUimonia j J(MonfecerintJecundnmilIud,S<.c. This holds not only 

 in thofe great Myfteries concerning the De/(>', the Creation, the Re- 

 demption, but appertains alfo to a more perfect interpretation of the 

 Mat.v, Law Moral, Love your Enemies j do good to them that hate you, Si.c. 



that you may be the children of your heavenly Father, who commands 

 the rain to fall upon the jufi and unju^, which words certainly de- 

 ferve that applaufe. Nee vox hominem fonat : For it is a voice beyond 

 the light of Nature. So likewife we fee the Heathen Poets elpeci- 

 ally, when they fall upon a pafTion, do ftill expoftulate with Laws 

 and Moralities (which yet are far more free and indulgent than di- 

 vine 



