Divine Philosophie, or Naturall Theologie

This science beeing therefore first placed as a common parent, like unto Berecinthia, which had so much Heavenlie yssue, Omnes Cælicolas, omnes super alta tenentes; wee may returne to the former distribution of the three philosophies; Divine, Naturall, and Humane. And as concerning Divine Philosophie, or Naturall Theologie, It is that knowledge or Rudiment of knowledge concerning, which may be obtained by the contemplation of his Creatures: which knowledge may bee truely tearmed Divine, in respect of the object; and Naturall in respect of the Light. The boundes of this knowledge are, that it sufficeth to convince Atheisme; but not to informe Religion: And therefore there was never Miracle wrought by God to convert an Atheist, bycause the light of Nature might have ledde him to confesse a God: But Miracles have beene wrought to convert Idolaters, and the superstitious, because no light of Nature extendeth to declare the will and true worship of God. For as all works do shewe forth the power and skill of the workeman, and not his Image: So it is of the works of God; which doe shew the Omnipotencie and wisedome of the Maker, but not his Image: And therefore therein the Heathen opinion differeth from the Sacred truth: For they supposed the world to bee the Image of God, & Man to be an extract or compendious Image of the world: But the Scriptures never vouch-safe to attribute to the world that honour as to bee the Image of God: But onely The worke of his hands, Neither do they speake of any other Image of God, but Man: wherfore by the contemplation of Nature, to induce and inforce the acknowledgement of God, and to demonstrate his power, providence, and goodnesse, is an excellent argument, and hath beene excellently handled by diverse. But on the other side, out of the contemplation of Nature, or ground of humane knoweledges to induce any veritie, or perswasion concerning the points of Faith, is in my judgement, not fate: Da fidei, quæ fidei sunt. For the Heathen themselves conclude as much in that excellent and Divine fable of the Golden Chayne: That men and Gods were not able to draw Jupiter down to the Earth, but contrariwise, Jupiter was able to draw them up to Heaven. So as wee ought not to attempt to drawe downe or submitte the Mysteries of God to our Reason: but contrarywise, to raise and advance our Reason to the Divine Truthe. So as in this parte of knowledge, touching Divine Philosophie: I am so farre from noting any deficience, as I rather note an excesse: whereunto I have digressed, because of the extreame prejudice, which both Religion and Philosophie hath received, and may receive by beeing commixed togither; as that which undoubtedly will make an Hereticall Religion; and an Imaginarie and fabulous Philosophie.

Otherwise it is of the Nature of Angells and Spirits, which is an Appendix of Theologie, both Divine and Naturall; and is neither inscrutable nor interdicted: For although the Scripture saith, Lette no man deceyve you in Sublime discourse touching the worship of Angells, pressing into that hee knoweth not, &c. Yet notwithstanding if you observe well that precept, it may appeare thereby, that there bee two things onely forbidden, Adoration of them, and Opinion Fantasticall of them, eyther to extoll them, further then appertaineth to the degree of a Creature; or to extoll a mans knowledge of them, further then hee hath ground. But the sober and grounded inquirie which may arise out of the passages of holie Scriptures, or out of the gradacions of Nature is not restrained: So of degenerate and revolted spirites; the conversing with them, or the imployement of them is prohibited; much more any veneration towards them. But the contemplacion or science of their Nature, their power, their illusions, either by Scripture or reason, is apart of spirituall Wisedome. For so the Apostle saieth, Wee are not ignorant of his Stratagems: And it is no more unlawfull to enquire the Nature of evill spirites, then to enquire the force of poysons in Nature, or the Nature of sinne and vice in Moralitie; But this parte touching Angells and Spirites, I cannot note as deficient, for many have occupyed themselves in it: I may rather challenge it in manie of the Wryters thereof, as fabulous and fantasticall.