Book, Chapter

 1    Int       |        discredits of learning from human defects of the learned,
 2      1       |            OF LEARNING, DIVINE AND HUMAN.~
 3      1, Int  |          and erudition, divine and human. For let a man seriously
 4      1, Int  |       literature as of profane and human; so as your Majesty standeth
 5      1, I    |            and limitations whereby human knowledge is confined and
 6      1, II   |            with honours divine and human; and those discourses of
 7      1, III  |            other points concerning human learning and moral matters,
 8      1, V    |          and arguments, divine and human.~
 9      1, VI   |          working, and to abase all human wisdom or knowledge; yet
10      1, VI   | illustration, which philosophy and human learning do perform to faith
11      1, VII  |                     VII~(1) As for human proofs, it is so large a
12      1, VII  |       therefore, in the degrees of human honour amongst the heathen,
13      1, VII  |            speak now separately of human testimony, according to
14      1, VII  |          there were reckoned above human honours, honours heroical
15      1, VIII |        Augustus Caesar the best of human honours, he doth it in these
16      1, VIII |          the strength of all other human desires. We see then how
17      1, VIII |     separate divine testimony from human, which method I have pursued,
18      2, Int  |        inspiration, or spring from human sense, would soon perish
19      2, I    |                 I~(1) The parts of human learning have reference
20      2, I    |         hath that prerogative over human, as the narration may be
21      2, V    |            natural philosophy, and human philosophy or humanity.
22      2, VI   |  philosophies—divine, natural, and human. And as concerning divine
23      2, VI   |            of nature, or ground of human knowledges, to induce any
24      2, VII  |            pass, and hath place in human truth, that which was noted
25      2, IX   |           therefore, we proceed to human philosophy or humanity,
26      2, IX   |    congregate or in society; so as human philosophy is either simple
27      2, IX   |          general, and at large, of human nature to be fit to be emancipate
28      2, IX   |       advice) the inquiry touching human nature entire, as a just
29      2, X    |            much of that particular human philosophy which concerns
30      2, XI   |                         XI~(1) For human knowledge which concerns
31      2, XII  |          the former division, that human philosophy, which respecteth
32      2, XII  |         and moral.~(2) The part of human philosophy which is rational
33      2, XIII |           the Egyptians had so few human idols in their temples,
34      2, XIII |            very same in divine and human truth; for, as in divine
35      2, XIII |           become as a child, so in human, they reputed the attending
36      2, XIV  |        fantasies the similitude of human actions and arts, together
37      2, XIV  |         supposed the gods to be of human shape. And, therefore, Velleius
38      2, XIV  |          Work-master had been of a human disposition, He would have
39      2, XIV  |         import the true conduct of human judgment. The particular
40      2, XVII |          as it is the condition of human things that, according to
41      2, XVIII|          as it is the condition of human things that, according to
42      2, XXI  |      whereof embraceth the form of human nature, whereof we are members
43      2, XXI  |            which is the tempest of human life; while man, upon the
44      2, XXII |            as far as pertaineth to human medicine: of which number
45      2, XXII |     concluded that general part of human philosophy, which contemplateth
46      2, XXIII|        princes being at the top of human desires, they have for the
47      2, XXIII|          oberunt. And although the human foundation hath somewhat
48      2, XXIII|        princes being at the top of human desires, they have for the
49      2, XXIII|          oberunt. And although the human foundation hath somewhat
50      2, XXV  |         difference.~(5) The use of human reason in religion is of
51      2, XXV  |     artificial and rational. So in human laws there be many grounds
52      2, XXV  |          by inspiration and not by human reason, do differ from all