Divinity & Philosophy

The knowledge of man is as the waters, some descending from above, and some springing from beneath; the one informed by the light of nature, the other inspired by divine revelation. The light of nature consisteth in the notions of the mind and the reports of the senses… So then, according to these two differing illuminations or originals, knowledge is first of all divided into Divinity and Philosophy.

Francis Bacon, Advancement of Learning (1605), Bk II.

Wherefore...let it be observed, that there be two principal duties and services, besides ornament and illustration, which Philosophy and human learning do perform to Faith and Religion. The one, because they are an effectual inducement to the exaltation of the glory of God: for as the Psalms and other Scriptures do often invite us to consider and magnify the great and wonderful works of God, so if we should rest only in the contemplation of the exterior of them, as they first offer themselves to our senses, we should do a like injury unto the Majesty of God, as if we should judge or construe of the store of some excellent jeweller, by that only which is set out toward the street in his shop. The other, because they minister a singular help and preservative against unbelief and error: for as our Saviour saith, You err, not knowing the Scriptures, nor the Power of God; laying before us two books or volumes to study, if we will be secured from error; first, the Scriptures, revealing the Will of God; and then the creatures expressing His Power; whereof the latter is a key unto the former: not only opening our understanding to conceive the true sense of the Scriptures, by the general notions of reason and rules of speech; but chiefly opening our belief, in drawing us into a due meditation of the omnipotency of God, which is chiefly signed and engraven upon His works.

Francis Bacon, Advancement of Learning (1605), Bk I.

For certain it is that God worketh nothing in nature but by second causes: and if they would have it otherwise believed, it is mere imposture, as it were in favour towards God; and nothing else but to offer the Author of Truth the unclean sacrifice of a lie. But farther, it is an assured truth, and a conclusion of experience, that a little or superficial knowledge of Philosophy may incline the mind of man towards Atheism, but a farther proceeding therein doth bring the mind back again to Religion: for in the entrance of philosophy, when the second causes, which are next the senses, do offer themselves unto the mind of man, if it swell and stay there it may induce some oblivion of the highest cause; but when a man passeth on further, and seeth the dependence of causes, and the works of Providence, then, according to the allegory of the poets, he will easily believe that the highest link of Nature's chain must needs be tied at the foot of Jupiter's chair. To conclude therefore, let no man upon a weak conceit of sobriety or an ill-applied moderation think or maintain, that a man can search too far, or be too well studied in the Book of God's Word, or in the Book of God's Works—Divinity or Philosophy. But rather, let men endeavour an endless progress or proficience in both; only let men beware that they apply both to charity, and not to swelling [pride]; to use and not to ostentation; and again that they do not unwisely mingle or confound those learnings together.

Francis Bacon, Advancement of Learning (1605), Bk I.

If one considers the matter rightly, Natural Philosophy is, after God's Word, the surest medicine for superstition, and also the most approved nourishment of Faith. And so she is rightly given to Religion as a most faithful handmaiden; the one manifesting the will of God, the other His power. Nor was he [the Saviour] wrong who said, Ye do err, not knowing the Scriptures, not the power of God [Matt.22:29]: connecting and conjoining information as to His will with meditation on His power in indissoluble bonds.

Francis Bacon, Novum Organum (1620), Bk I, Aph 89 (transl.).

And if it be said, that the cure of men's minds belongeth to Sacred Divinity, it is most true: but yet Moral Philosophy may be preferred unto her as a wise servant and humble handmaid. For as the Psalm saith, that the eyes of the handmaid look perpetually towards the mistress [Psalm cxxiii: 2], and yet no doubt many things are left to the discretion of the handmaid, to discern of the mistress's will; so ought Moral Philosophy to give constant attention to the doctrines of Divinity, and yet so as it may yield of herself, within due limits, many sound and profitable directions.

Francis Bacon, Advancement of Learning (1605), Bk II.

Leaving therefore Divine Philosophy or Natural Theology (not Divinity or Inspired Theology, which we reserve for the last of all, as the haven and sabbath of all man's contemplations)...

Francis Bacon, Advancement of Learning, Bk II.