L I B. IX. Of the Advancement of Learning, o i y 



vine Lairs) as if in a kind of malignity, they were repugnant to the 

 liberty of nature, 



Et attod natura rtmittit f'^'^Y '" "' 



Invtaajura negant 



So (aid Detidamis the Indian, unto Alexanders MefTengers, That he 

 had heard fomewhxt of the name of Pythagoras^ and fame other of the 

 tvijemenofGxecxz, and that he held themfor excellent fficn -^ hut they 

 had one fault ;^ which was^ that they had in too great Reverence and Ve- 

 neration, an imaginary thingthey called Law and Manners. Soitmuft 

 be confeft, that a great part of the Lar» Moral \s of that perfcftion, 

 whereunto the light of nature cannot afpire: yet notwithstanding, 

 that men are faid to have^even from the Light and Law ofNutureXomG 

 notions and conceits of virtue, vice^ Juiiice, injury, good and evil, 

 is moft true and certain. Yet we muft underftand that this light of 

 Nature is ufed in two (eyeral fenles 5 firif:, as it fprings from fenfe. In- 

 duction, Reafon, Arguments, according to the Laws of Heaven and 

 Earth J Secondly, as it is imprinted and (hines upon the fpirit of Man 

 by an inward inftinft according to the Lave of Confcience, which is a 

 fpark, and, as it were, the Remains of a Priftine and Primitive Pu- 

 rity : in which latter fenfe principally, the foul is participant of fbme 

 light to behold and difcern the perfeftion of the Moral Law , which 

 light is not altogether fo clear, but fuch as in fome meafure rather re- 

 prehends ■y/cc/, than fully informes us concerning Duties: So then 

 the Religion as well Moral as Myliical depends upon Divine Revelati- 

 on. 



kj The ufe, notwithjianding, of Humane Reafon in fmttersjpiritual, ^ ^^r^.~ 

 is without queftion, manifold, very fpacious, and general 5 and it HcK-kLmm de 

 is not for nothing that the Apoftle calls Religion, our reafc^^thlefer- ^^EccLHoii- 

 vice of God, Let itberemembred that the (hadows and Figures of the .x.if.lViVi 

 old Law, were full of Rcajon and fignifcation, much differing from 'x. 

 the ceremonies of Idolatry and magick, which were fur \ and mute ; ^'^™-^-i'' 

 oftentimes inftrufting nothingjUO not fo much as infinuating any thing. 

 The Chriflian Faith ejpecially, as in all things, fo in this is eminent, and 

 dcfervei highly to he magnified, that it holds a golden Mediocrity touch- 

 ing the ufe of Reafon and Difputation, which is the ojf-fpring of Reafon , 

 between the Law of the Heathen and the Law of Mahomet, which have 

 imbracedthctwo extremes '-^ for the Religion of the Heathen, had no 

 conftant beliefor confeffion i on the contrary in the Religion o^ Ma- 

 homet, all Difputation was interdicted : fo as one hath the very face 

 of wandring and multifarious error 5 the other of cunning and caute- 

 lous impoiture , whereas the Holy Chrijiian Faith doth both admit and 

 Tcjed: Difputation, but according to due bounds. 



§ The ufe of humane Reafon in matter pertaining to Religion is oft wo 

 (brts 5 the one in the explication and conception of the Mijiery j the o- 

 ther in lUatinns and Inferences derived front thence. As touching the 

 Explication of Misleries, We iee that God vouchfafeth to defcend 

 to the weaknels of our capacity , fo expreffing and unfolding 

 his Miihries as they may be befl: comprehended by us 5 and inocula- 

 ting 



