1leſs condemned upon the teſtimony of Texts of Scripture, which
may, under their words, couch Senſes ſeemingly contrary there
to; In regard that every Expreſſion of Scripture is not tied to
ſo ſtrict conditions, as every Effect of Nature: Nor doth God
leſs admirably diſcover himſelf unto us in Nature's Actions, than
in the Scriptures Sacred Dictions. Which peradventure Tertul-
lian intended to expreſs in thoſe words: (c) We conclude, God
is known; firſt, by Nature, and then again more particularly
known by Doctrine: by Nature, in his Works; by Doctrine, in his
Word preached.
may, under their words, couch Senſes ſeemingly contrary there
to; In regard that every Expreſſion of Scripture is not tied to
ſo ſtrict conditions, as every Effect of Nature: Nor doth God
leſs admirably diſcover himſelf unto us in Nature's Actions, than
in the Scriptures Sacred Dictions. Which peradventure Tertul-
lian intended to expreſs in thoſe words: (c) We conclude, God
is known; firſt, by Nature, and then again more particularly
known by Doctrine: by Nature, in his Works; by Doctrine, in his
Word preached.
Nos definimus,
Deum, primò N.
tura cognoſcen
dum; Deinde, Do
ctrina recognoſcen
dum: Natura ex
operibus; Doctri
na ex pr ædicatio
nibus.
Deum, primò N.
tura cognoſcen
dum; Deinde, Do
ctrina recognoſcen
dum: Natura ex
operibus; Doctri
na ex pr ædicatio
nibus.
But I will not hence affirm, but that we ought to have an ex
traordinary eſteem for the Places of Sacred Scripture, nay, being
come to a certainty in any Natural Concluſions, we ought
to make uſe of them, as moſt appoſite helps to the true Expo
ſition of the ſame Scriptures, and to the inveſtigation of thoſe
Senſes which are neceſſarily conteined in them, as moſt true, and
concordant with the Truths demonſtrated.
traordinary eſteem for the Places of Sacred Scripture, nay, being
come to a certainty in any Natural Concluſions, we ought
to make uſe of them, as moſt appoſite helps to the true Expo
ſition of the ſame Scriptures, and to the inveſtigation of thoſe
Senſes which are neceſſarily conteined in them, as moſt true, and
concordant with the Truths demonſtrated.
Tertul. adver.
Marcion. lib. 1.
cap. 18.
Marcion. lib. 1.
cap. 18.
This maketh me to ſuppoſe, that the Authority of the Sacred
Volumes was intended principally to perſwade men to the be
lief of thoſe Articles and Propoſitions, which, by reaſon they
ſurpaſs all humane diſcourſe, could not by any other Science, or
by any other means be made credible, than by the Mouth of
the Holy Spirit it ſelf. Beſides that, even in thoſe Propoſitions,
which are not de Fide, the Authority of the ſame Sacred Leaves
ought to be preferred to the Authority of all Humane Sciences
that are not written in a Demonſtrative Method, but either with
bare Narrations, or elſe with probable Reaſons; and this I hold
to be ſo far convenient and neceſſary, by how far the ſaid Di
vine Wiſdome ſurpaſſeth all humane Judgment and Conjecture.
But that that ſelf ſame God who hath indued us with Senſes,
Diſcourſe, and Underſtanding hath intended, laying aſide the
uſe of theſe, to give the knowledg of thoſe things by other means,
which we may attain by theſe, ſo as that even in thoſe Natural
Concluſions, which either by Senſible Experiments or Neceſſary
Demonſtrations are ſet before our eyes, or our Underſtanding, we
ought to deny Senſe and Reaſon, I do not conceive that I am
bound to believe it; and eſpecially in thoſe Sciences, of which
but a ſmall part, and that divided into Concluſions is to be
found in the Scripture: Such as, for inſtance, is that of Aſtro
nomy, of which there is ſo ſmall a part in Holy Writ, that it doth
not ſo much as name any of the Planets, except the Sun and the
Moon, and once or twice onely Venus under the name of Luci
fer. For if the Holy Writers had had any intention to perſwade
People to believe the Diſpoſitions and Motions of the Cœleſtial
Bodies; and that conſequently we are ſtill to derive that know
Volumes was intended principally to perſwade men to the be
lief of thoſe Articles and Propoſitions, which, by reaſon they
ſurpaſs all humane diſcourſe, could not by any other Science, or
by any other means be made credible, than by the Mouth of
the Holy Spirit it ſelf. Beſides that, even in thoſe Propoſitions,
which are not de Fide, the Authority of the ſame Sacred Leaves
ought to be preferred to the Authority of all Humane Sciences
that are not written in a Demonſtrative Method, but either with
bare Narrations, or elſe with probable Reaſons; and this I hold
to be ſo far convenient and neceſſary, by how far the ſaid Di
vine Wiſdome ſurpaſſeth all humane Judgment and Conjecture.
But that that ſelf ſame God who hath indued us with Senſes,
Diſcourſe, and Underſtanding hath intended, laying aſide the
uſe of theſe, to give the knowledg of thoſe things by other means,
which we may attain by theſe, ſo as that even in thoſe Natural
Concluſions, which either by Senſible Experiments or Neceſſary
Demonſtrations are ſet before our eyes, or our Underſtanding, we
ought to deny Senſe and Reaſon, I do not conceive that I am
bound to believe it; and eſpecially in thoſe Sciences, of which
but a ſmall part, and that divided into Concluſions is to be
found in the Scripture: Such as, for inſtance, is that of Aſtro
nomy, of which there is ſo ſmall a part in Holy Writ, that it doth
not ſo much as name any of the Planets, except the Sun and the
Moon, and once or twice onely Venus under the name of Luci
fer. For if the Holy Writers had had any intention to perſwade
People to believe the Diſpoſitions and Motions of the Cœleſtial
Bodies; and that conſequently we are ſtill to derive that know
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