1Which fallacy of our ſight is noted, and the Reaſon thereof aſ
ſigned by the Opticks; upon wich, as being ſtrange to, and be
ſides my purpoſe, I will not ſtay) and on this account is Æneas
brought in by Virgil, ſaying;
ſigned by the Opticks; upon wich, as being ſtrange to, and be
ſides my purpoſe, I will not ſtay) and on this account is Æneas
brought in by Virgil, ſaying;
Æneid. 3.
Provehimur portu, terræque urbeſque recedunt.
But it will not be amiſs to conſider why the ſacred Scripture
doth ſo ſtudiouſly comply with the opinions of the Vulgar, and
why it doth not rather accurately inſtruct men in the truth of the
matters, and the ſecrets of Nature. The Reaſon is, firſt, the be
nignity of Divine Wiſdome, whereby it ſweetly accomodates it
ſelf to all things, in proportion to their Capacity and Nature.
Whence in Natural Sciences, it uſeth natural and neceſſary cau
ſes, but in Liberal Arts it worketh liberally, upon Generous
Perſons after a ſublime and lofty manner; upon the Common
People, familiarly and humbly; upon the Skilful, learnedly;
upon the Simple, vulgarly; and ſo on every one, according to
his condition and quality. Secondly, becauſe it is not its In
tention to fill our mindes in this life with vain and various curi
oſities, which might occaſion our doubt and ſuſpenſe. For the
truth is, (a) He that increaſeth knowledge, increaſeth ſorrow.
Moreover it did not only permit, but even decree, thatth e
World ſhould be very much buſied in Controverſies and Diſpu
tations, and that it ſhould be imployed about the uncertainty of
things; according to that ſaying of Eccleſiaſtes (b) He hath
ſet the World in their heart; ſo that no man can find out the work
that God maketh from the beginning unto the end. And touching
thoſe doubts, God will not permit that they ſhall be diſcovered
to us before the end of the World: (c) At which time he will
bring to light the hidden things of darkneſſe: But Gods onely
ſcope in the ſacred Scripture is to teach men thoſe things which
conduce to the attainment of Eternal Life; which having ob
tained, (d) We ſhall ſee him face to face: (e) and ſhall be
like him, for we ſhall ſee him as he is. Then ſhall he clearly à
Priori make known unto us all thoſe Curioſities, and Dogmati
cal Queſtions, which in this life, (f) in which we ſee through a
Glaſſe darkly, could be known by us but imperfectly and à poſte
riori, and that not without much pains and ſtudy. For this
cauſe the Wiſdome of God, revealed to us in the ſacred Leaves,
is not ſtiled Wiſdome abſolutely, but (g) Saving Wiſdome;
Its onely end being to lead us to ſalvation. And S. Paul preach
ing to the Corinthians, ſaith; (h) I determined to know nothing
among you, ſave Jeſus Chriſt, and him crucified: whereas not
withſtanding he was thorowly inſtructed, and profoundly learned
doth ſo ſtudiouſly comply with the opinions of the Vulgar, and
why it doth not rather accurately inſtruct men in the truth of the
matters, and the ſecrets of Nature. The Reaſon is, firſt, the be
nignity of Divine Wiſdome, whereby it ſweetly accomodates it
ſelf to all things, in proportion to their Capacity and Nature.
Whence in Natural Sciences, it uſeth natural and neceſſary cau
ſes, but in Liberal Arts it worketh liberally, upon Generous
Perſons after a ſublime and lofty manner; upon the Common
People, familiarly and humbly; upon the Skilful, learnedly;
upon the Simple, vulgarly; and ſo on every one, according to
his condition and quality. Secondly, becauſe it is not its In
tention to fill our mindes in this life with vain and various curi
oſities, which might occaſion our doubt and ſuſpenſe. For the
truth is, (a) He that increaſeth knowledge, increaſeth ſorrow.
Moreover it did not only permit, but even decree, thatth e
World ſhould be very much buſied in Controverſies and Diſpu
tations, and that it ſhould be imployed about the uncertainty of
things; according to that ſaying of Eccleſiaſtes (b) He hath
ſet the World in their heart; ſo that no man can find out the work
that God maketh from the beginning unto the end. And touching
thoſe doubts, God will not permit that they ſhall be diſcovered
to us before the end of the World: (c) At which time he will
bring to light the hidden things of darkneſſe: But Gods onely
ſcope in the ſacred Scripture is to teach men thoſe things which
conduce to the attainment of Eternal Life; which having ob
tained, (d) We ſhall ſee him face to face: (e) and ſhall be
like him, for we ſhall ſee him as he is. Then ſhall he clearly à
Priori make known unto us all thoſe Curioſities, and Dogmati
cal Queſtions, which in this life, (f) in which we ſee through a
Glaſſe darkly, could be known by us but imperfectly and à poſte
riori, and that not without much pains and ſtudy. For this
cauſe the Wiſdome of God, revealed to us in the ſacred Leaves,
is not ſtiled Wiſdome abſolutely, but (g) Saving Wiſdome;
Its onely end being to lead us to ſalvation. And S. Paul preach
ing to the Corinthians, ſaith; (h) I determined to know nothing
among you, ſave Jeſus Chriſt, and him crucified: whereas not
withſtanding he was thorowly inſtructed, and profoundly learned