in opinions and counsels, and not in positions and oppositions. But men are now over-ready to usurp the style, "Non ego, sed Doininus;" and not so only, but to bind it with the thunder and denunciation of curses and anathemas, to the terror of those which have not sutlieiently learned out of Solomon, that "the causeless curse shall not come."
Divinity hath two principal parts; the matter informed or revealed, and the nature of the information or revelation : and with the latter we will begin, because it hath most coherence with that which we have now last handled. The nature of the information consisteth of three branches; the limits of the information, the sufficiency of the information, and the acquiring or obtaining the information. Unto the limits of the information belong these considerations; how far forth particular persons continue to be inspired; how far forth the church is inspired; how far forth reason may be used: the last point whereof I have noted as deficient. Unto the sufficiency of the information belong two considerations; what points of religion are fundamental, and what perfective, being matter of further building and perfection upon one and the same foundation; and again, how the gradations of light, according to the dispensation of times, are material to the sufficiency of belief.
Here again I may rather give it in advice, than note it as deficient, that the points fundamental, and the points of farther perfection only, ought to be with piety and wisdom distinguished; a subject tending to much like end as that I noted before; for as that other were likely to abate the number of controversies, so this is like to abate the heat of many of them. We see Moses when he saw the Israelite and the Ægyptian fight, he did not say, Why strive you? but drew his sword and slew the Ægyptian: but when he saw the two Israelites fight, he said, You are brethren, why strive you? If the point of doctrine be an Ægyptian, it must be slain by the sword of the Spirit, and not reconciled; but if it be an Israelite, though in the wrong, then, Why strive you? We see of the fundamental points, our Saviour penneth the league thus, "he that is not with us is against us;" but of points not fundamental, thus, "He that is not against us, is with us." So we see the coat of our Saviour was entire without seam, and so is the doctrine of the Scripture in itself; but the garment of the church was of divers colours, and yet not divided: we see the chaff may and ought to be severed from the corn in the ear, but the tares may not be pulled up from the corn in the field. So as it is a thing of great use well to define what, and of what latitude those points are, which do make men merely aliens and disincorporate from the church of God.
For the obtaining of the information, it resteth upon the true and sound interpretation of the Scriptures, which are the fountains of the water of life. The interpretations of the Scriptures are of two sorts; methodical, and solute or at large. For this divine water, which excelleth so much that of Jacob's will, is drawn forth much in the same kind as natural water useth to be out of wells and fountains; either it is first to be forced up into a cistern, and from thence fetched and derived for use; or else it is drawn and received in buckets and vessels immediately where it springeth: the former sort whereof, though it seem to be the more ready, yet in my judgment is more subject to corrupt. This is that method which hath exhibited unto us the scholastical divinity; whereby divinity hath been reduced into an art, as into a cistern, and the streams ot doctrine or positions fetched and derived from thence.
In this men have sought, three things, a summary brevity, a compacted strength, and a complete perfection; whereof the two first they fail to find, and the last they ought not to seek. For as to brevity, we see, in all summary methods, while men purpose to abridge, they give cause to dilate. For the sum or abridgment by contraction becometh obscure; the obscurity requireth exposition, and the exposition is deduced into large commentaries, or into commonplaces and titles, which grow to be more vast than the original writings, whence the sum was firstextracted. So, we see, the volumes of the schoolmen are greater much than the first writings of the fathers, whence the master of the sentences made his sum or collection. So, in like manner, the volumes of the modern doctors of the civil law exceed those of the ancient jurisconsults, of which Tribonian compiled the digest. So as this course of sums and commentaries is that which doth infallibly make the body of sciences more immense in quantity, and more base in substance.
And for strength, it is true that knowledges reduced into exact methods have a show of strength, in that each part seemeth to support and sustain the other; but this is more satisfactory than substantial: like unto buildings which stand by architecture, and compaction, which are more subject to ruin than those which are built more strong in their several parts, though less compacted. But it is plain that the more you recede from your grounds, the weaker do you conclude: and as in nature, the more you remove yourself from particulars, the greater peril of error you do incur; so much more in divinity, the more you recede from the Scriptures by inferences and consequences, the more weak and dilute are your positions.
And as for perfection or completeness in divinity, it is not to be sought; which makes this course of artificial divinity the more suspect. For he that will reduce a knowledge into an art, will make it round and uniform: but in divinity many things must be left abrupt, and concluded with this: "O altitudo sapientiæ et scientiæ Dei! quam
