(1) This science being therefore first placed as a common parent like unto Berecynthia, which had so much heavenly issue, omnes coelicolas, omnes supera alta tenetes; we may return to the former distribution of the three philosophies — divine, natural, and human. And as concerning divine philosophy or natural theology, it is that knowledge or rudiment1 of knowledge concerning God which may be obtained by the contemplation of His creatures; which knowledge may be truly termed divine in respect of the object, and natural in respect of the light. The bounds of this knowledge are, that it sufficeth to convince atheism2, but not to inform religion; and therefore there was never miracle wrought3 by God to convert an atheist4, because the light of nature might have led him to confess a God; but miracles have been wrought to convert idolaters and the superstitious5, because no light of nature extendeth to declare the will and true worship of God. For as all works do show forth6 the power and skill of the workman, and not his image, so it is of the works of God, which do show the omnipotency and wisdom of the Maker7, but not His image. And therefore therein the heathen opinion differeth from the sacred truth: for they supposed the world to be the image of God, and man to be an extract or compendious8 image of the world; but the Scriptures9 never vouchsafe11 to attribute to the world that honour, as to be the image of God, but only THE WORK OF HIS HANDS; neither do they speak of any other image of God but man. Wherefore by the contemplation of nature to induce and enforce the acknowledgment of God, and to demonstrate His power, providence12, and goodness, is an excellent argument, and hath been excellently handled by divers13, but on the other side, out of the contemplation of nature, or ground of human knowledges, to induce any verity14 or persuasion15 concerning the points of faith, is in my judgment16 not safe; Da fidei quae fidei sunt. For the heathen themselves conclude as much in that excellent and divine fable17 of the golden chain, “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 we ought not to attempt to draw down or submit the mysteries of God to our reason, but contrariwise to raise and advance our reason to the divine truth. So as in this part of knowledge, touching18 divine philosophy, I am so far from noting any deficience, as I rather note an excess; whereunto I have digressed because of the extreme prejudice which both religion and philosophy hath received and may receive by being commixed together; as that which undoubtedly19 will make an heretical religion, and an imaginary and fabulous20 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 interdicted21. For although the Scripture10 saith, “Let no man deceive you in sublime22 discourse23 touching the worship of angels, pressing into that he knoweth not,” &c., yet notwithstanding if you observe well that precept24, it may appear thereby25 that there be two things only forbidden — adoration26 of them, and opinion fantastical of them, either to extol27 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 inquiry28, which may arise out of the passages of Holy Scriptures, or out of the gradations of nature, is not restrained. So of degenerate29 and revolted spirits, the conversing30 with them or the employment of them is prohibited, much more any veneration31 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 stratagems32.” 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 vice33 in morality. But this part touching angels and spirits I cannot note as deficient34, for many have occupied themselves in it; I may rather challenge it, in many of the writers thereof, as fabulous and fantastical.
1 rudiment | |
n.初步;初级;基本原理 | |
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2 atheism | |
n.无神论,不信神 | |
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3 wrought | |
v.引起;以…原料制作;运转;adj.制造的 | |
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4 atheist | |
n.无神论者 | |
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5 superstitious | |
adj.迷信的 | |
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6 forth | |
adv.向前;向外,往外 | |
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7 maker | |
n.制造者,制造商 | |
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8 compendious | |
adj.简要的,精简的 | |
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9 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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10 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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11 vouchsafe | |
v.惠予,准许 | |
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12 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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13 divers | |
adj.不同的;种种的 | |
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14 verity | |
n.真实性 | |
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15 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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16 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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17 fable | |
n.寓言;童话;神话 | |
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18 touching | |
adj.动人的,使人感伤的 | |
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19 undoubtedly | |
adv.确实地,无疑地 | |
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20 fabulous | |
adj.极好的;极为巨大的;寓言中的,传说中的 | |
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21 interdicted | |
v.禁止(行动)( interdict的过去式和过去分词 );禁用;限制 | |
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22 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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23 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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24 precept | |
n.戒律;格言 | |
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25 thereby | |
adv.因此,从而 | |
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26 adoration | |
n.爱慕,崇拜 | |
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27 extol | |
v.赞美,颂扬 | |
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28 inquiry | |
n.打听,询问,调查,查问 | |
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29 degenerate | |
v.退步,堕落;adj.退步的,堕落的;n.堕落者 | |
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30 conversing | |
v.交谈,谈话( converse的现在分词 ) | |
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31 veneration | |
n.尊敬,崇拜 | |
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32 stratagems | |
n.诡计,计谋( stratagem的名词复数 );花招 | |
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33 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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34 deficient | |
adj.不足的,不充份的,有缺陷的 | |
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