Lord Bacon's Essays, or counsels moral and civil

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a Volceieyon the Light of Nature So wese the eathen Poets, specialty heia theyspeah Pathetical ly, stili Expostulate illi Larus and ora Doctrines Whicli are et far more De an indulgent than Divine Larus ascis in chin os malignit the opposed Nature

Et quod Natura remittit λυ id jura negant.

gina, di bing hic the called Lam an Man ners S it must e consessed that a reat par of the La Morat is of that Perfection.

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Whereunt the Lighti Nature cannot aspire:

Notruith standing, What is sa id, That Men have, even rom the Light an Lqw of Nature, Dine Notions of Viriue, Vice, Justice, Urong, Good, Evil that is very true. For it is tota noted that he Light of Nature is aheni two Senses. Drst, s it pring from

Sense Induction, Reason, Argument, a cord-

forna the Duty. So then the Doctrine of Religion, as et Morallas Mystical depend up-on Divine Revelation. TH Use noto illi standin o Human Reason in Spiritual Things, and the Latitude thereo is very great and generat. For it isno for nothing that the Apost te calis Religion Our reasonabis Service of God Nay, the ver Cere montes and Figures of the oldLa ruere ut of Reason an Signification, much more than the Cere montes of Idolatry, and 'gich. Whicli ere Sur and Mure, te ac bing

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teachin nothing, no no si much as insinuatin an ething. ut the Christianaalth, as in ali Things, se particuliari in his deserves t he highi magni sed that i holds and preserves the Golden- mediocri ty, as to the Use of Reason, and Disputation whicli is the os string of eason bet Neen ille La of the athen and the La o Mahomet, hicili have embra ced the No Extremes. For the Religio of the mathen ad n constant Belieno Confestion, ut test at to the Libertyos Argument An the Religionis Mahomeron the ther de interdicteth Argument al-

together , he ne avin the ver Face of Errour, the ther of Imposture , hereas the

Christia Faith dothioth ad init and reject Dinputation, but according to due Bounda. THE Te o Human Reason in atters pertaining to Religion is o tW Soris , Theone, in the Conception an Apprehensio of the Mysteries of God o us revealed , Theother, in the Inserring and Deri ving o Doctrine and Di rectio thereupon. Ag to the Conceptior of the Mysteries, Ne se Godvouchsases to descen to the weahnes of our Capacity so expressin and uni id in his v- steries, a the ma best be comprehende byus; an grastin a it ere his Revelations, and Hol Doctrine, po the Conceptions and Notions of ur Reassem an so applyin his Inspiration to pei ou Understanding, a the

Form

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Fibrm of the e is fittexto the ward of the Loch. In hicli respectis ot in illi standing, e

since God himself mahes se of the Means four ea son in his Illuminations, e ought

ceive an imbibe themoly Mysteries iththis Caution that them in be dilated ac- cord in tocit Model, to the Amplitude of the Mysteries and ut the Mysteries streighten

permitted uni us to mali Deductions and Inferen ces frona them, and according to the Analog of them, fur ur et te Direction. In Things Natura in deed his hold nor Forboth the Principies themselves are examinabie, by Induction, illo no by Syllogis in Andbesiades, hos Principies o fir si Politions haven Repugnant with that ea son, whicli draus do in an deduces the Inferior Possitions. The a se is ther in is in Religion; Where 40th the iri Propositi una re their

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oru Supporters, and subsist by thenaseives ;An again the are not regulate by that Reason, hicli deduces the consequent Propositions. Nor oes this hol in Religionalone, ut in ther Sciences also, both fgreater and malle Nature namel Wherein there a re not orat Post but Placita for infuch also here an emo se of absolute Reason. e se it familiari in ames of Wit, a Chess, o the likeri The Draught o sitst Larus of thema me a re Positive: ut Howὰ Meret ad placitum, an no examinabies Reason , ut then o to direct our laythereupon illi est Ad vantage to in the Game, is Artificia and Rational. So in Hu

Maxinis, hicli are Placita uris, Positiveupo Authorit an not pon eassen, and the refore noto be disputed But liat is nissi ust, o absolute ly, ut relative ly, and ac ordin to the Analog of thos Maxims, That fibrileth a large Fiet os Disputation. Such there fore is that econdar Reason,

gro undeLupo the Plaetis of God. x D a there is a doublem se of Human Reason in M uter Divine, o in lae filiae se allo, there is a do ubi Excess. The ne when to curious an Inquirycis made in to the Manne of the My stery The ther, henas great Authori tyris attribute to Infer ences

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Wheresere to in Understandin it ould ea holesona and very useful Cour se, is here were a labe and diligent reatis compiled, whicli is a Kind of Divine Dialectich, might give Directions concerning The rue Limiis and e Reason in Spiritual Things , hic hwouldae a Lind of Optate Medicine, notin lyrio qui et and lay assee the anit of Cuώrious Speculation 8, here illi the Schoolsta bour, ut like viis to calm an mitigate the Fur of Controversi es, here illi the Churchia bours. For it cannoti ut operamen ' Lyesto se that an Controversie do mere ly perta in to that hic li is ei ther no Reve led, or Positive, and that an other da gro u ponwea an obscure Inferen ce or eductions. Treatis of tuis Nature esset do Nn a Deficienti

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scient, and Term it Sophron or The Rube se of Ermian Resson in alter Divine. 2. Ι Imporis exceed ingly the Peace of the Church, that the League o Christians, pre- scribed by ur Savio ur, in hos tino laus es, whicli stem a litile Contradictory be rueli and clearly expoundex: hereo the ne desines

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fght he aid, Tot are Brethren, is striυθIoui S that it is a Thin O great momentandisse et to de fine, hat, and of ha Latitude hos Potnis are, hicli discorporate Men frona the Bod of the Church, and castthem ut, an qui te casti ire them froni the Communion and Fello rustat of the Faith fui. Noru Dany one thini this has been done longago, et him et consider, illi inhat Sincerit an Moderation. In the mea time it is lihely, that he that in ahes mention o Peacewil receive Jehu's An siue to the Mellen ger

of Vnit in the Cit of God. . SE IN G the Paris os Hol Scripture, sto the Informationis Theology, a re so great, we ought fpeciali to consside thei Interpretation. No do e here spea of the -- thori of Interpret in them Whicli is stablis hi in the Consent of the Churcii, ut of the Munneris Interpreting the m. his is ftruo Soris , Methodicat, and Solute, or at large. For thel e divine a ters, hicli infinite ly x- celo hos of Jacob' Heli are drawn orthmuch in the fame manner, a Natural a tersus to be out os elis, hicli are ei therforced

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forcedi into a Cistern and si convey'd and derived by Pipes for Publich and Private L se or eis are drawn an received in Bucheis and Vesset immediately here the spring to beused out of hand as Occasion requires Theforme fori hereo olio it siem to e themore ready yet in m Judgmen is more subjectoo Corrupi This is that Method hi chhath exhibited uni us the Scholastica Divinity, heret, Divinit hath been reduc'd in to an Art, as into a Cister , and the Streanas of Axionis an Positions derive and distributed rom thence into alliaris. I this, Men have fought three Things, Summar Brevi , a compacie Strength, an a compleat Perfection: The two irs of whicli they ait o find, and the last theyoughtio to seeli For a to Brevi , Ne see in ali Summar Methods, hilemen purpos et abridge, the give causerio dilate. For the Sum o Abridgmen by Contractio becomes Obscure, the obscurit requires Exposition, and the Exposition is deduced into large Commentaries, o into Common Places, an Tities, hich gro to e more vast than theoriginal ri tings, heiace the Sum a s athrs extracted Sorive se the Volumes of the School-Men re reater much than the rit Urit ings of the athers, henc the aster of the Sentences made his Sum o Collectino S in like manne the olii me of the

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Modern Doctor of the Civit La exce edthose of the antient Iurisconsulis, of whicli Tribo=Dan compile the Digest. So that this Course of Sum an Commentaries is that

ences more i mnaen se in Quali ty, and morebas in Substance. AND sor Stre id it is true, that noWJedges reduce into ex a Method have allie of Strength, in that ach Par seem to

suppori an susta in the ther: ut his is more Satisfactor than Substantial like unto Bulldings, hic limand by Architecture, and Compaction, hicli are more subject o Ruin, than hos that remuit more stron in their severat Paris, tho is Compacted. ut it is

pia in that the more Ou recede homo our Grounds, the weaher do ou conclude andas in Nature, the more o remove you scis frona Particulars the greater Peril o Erroryo do in cur So much more in Divini ty, the more o recede ro the Scriptures by Inferen ces and Consequences the more eiuand dilute re our Position S.

AND as for Perfection, o Compleat nesin Divini ty, it is noto be ought, hi climal es this Course of Artificia Divinit then: ore suspect. For e that ill reduce a Knorultdge into an Art, ill mahe it roundand uniformQ ut in Divinit man Things

must