Theology would be all of these and by consequence none of them which were absurd to say but to come up closer to the point I say Second that it may be more fully answered by this distinction of Scientia Scientia may be taken three wayes First for the knowledge of a Catholicall axiom or an immediate proposition as other Logicians call it whatsover the condition of that knowledge be and according to this acception the resolution of this question follows from the former affirmative because there I determined that the precepts in this Doctrine are such Second for the certaine knowledge of any axiom whatsoever the cōdition of it be which is the most common signification of scire in common phrase of speech and thus also the resolution of the question is affirmative because the certainty of faith by which we assent to divine truths upon a divine testimony is as great as of any demonstrative syllogysme and for this reason saith Gregory de Valentia the nobility of this Doctrine deserves the name of a Science amd cannot well be stiled by any other Third for the evident knowledge of a conclusion by a convincing reason or demonstration and in this sense it seems to be used by Aristotle and after him the Schoolmen and according to this strict acception the question is more doubtfull for this including that which was most restreined in both the former that the object must be a Catholicall axiom as the first required and that the assent must be certain as the second exacted superads three qualifications First that the Object must be a Conclusion Second that the assent must be evident Third that the motive must be a eonvincing Reason or demonstration as it were necessitating the understanding to assent The first and last addition I passe over as impertinent because few precepts of any Art are such Conclusions for neither definitions nor distributions which make the greater part are so demonstrated being most prime and immediate and therefore cannot be proved by any that are priora or magis immediata perse then they are Only it is said that passions may be so demonstrated of their proper subjects which may well be called in question by the same reason that I alleadged for the other Second few Arts have such precepts except onely the Mathematicks as is observed when it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are grown almost into a Proverbe Third if they were necessary Divinity is in the like condition with the rest for the precepts of the Art though not for other accessary We will therefore enquire of the second condition and propound the question a new whether our knowledge of Theologicall truths be evident or not To answer it then with as much circumspection of judgement and yet with as little circumstance of words as may be First I lay this foundation that Evidence is a metaphoricall speech from the eye to the understanding and a relative thing importing a faire proportion of the object to the faculty in both so that there is a concurrence of three things to it First the aptitude of the object to be discerned Second the ability of the faculty to discerne Third the disposition of the medium fit for conveyance which is distinct in the vision but included in the two former in the action of the understanding Second I distinguish the three principall termes of the question First the knowledge of which must be considered according to his different condition either in natura integra or corrupta for many things he did know then scientifically which now he doth so much as opinio natively and againe as corrupted he is either immersed in it or elevated by the infusion of grace Second the precepts of Divinity are in a double difference some are aeternijuris some are liberae voluntatis that I may speak so for distinction sake for instance in the state of innocency the promise of another life to which Adam should have been exalted upon observance of the covenant was liberae voluntatis as the most agree and the precept of that I call so though it also be indeed aeternae veritatis as all rules of an Art should Third Evidence is either in regard of the simple termes the things themselves which by reason of more or lesse abstraction or such like circumstances may be evident or obscure more or lesse Or second in regard of the connexion and cohaesion of them one with another And now thirdly I resolve the question in these Assertions First all Theologicall precepts areevident in themselves though not to us as Thomas Distinguishes of propositions that are per se nota secūdum se though not quoad nos of which this he gives as one Deus est the reason is because the termes are essentiall one to another as they must be in all Catholick axioms Second Man in his integrity had proper Science of all those precepts which I called juris aeterni though of the other as a better state in another life he had not without a double helpe First ex parte objecti which was Divine Revelation to convey it Second ex parte facultatis which was an oration of grace strengthening and comforting it the reason of the first part of this assertion that man had Science of those which were juris aeterni is because they were evident of themselves and there was no impediment of his part his faculty being proportionable to them of the second that the other he could not scire of himself because they depended on the free liberall grace of God which he could not penetrate till it pleased him to signifie his good pleasure by Revelation and withall were supernaturall to him and above his Spheare the reason of the third part that those helps supposed he could is because then nothing was deficient either in object or faculty as I said of the first three Assertions Man faln can know neither the one kinde nor other scientifically and savingly without Revelation of the object and elevation of the faculty and then he may evidently so that his knowledge may in truth and propriety be called Science for the reasons hitherto intimated I confesse I seeme in this to strive against the streame of the Schoolemen who seem to make evidence of the nature of Faith out of the Apostle who saith faith is of things that are not seen and make faith and science opposite habits but they also may admit a good interpretation for I think they meane of the condition of some things not the connexion of the termes in the precepts or of man considered with naturall reason only to which I grant they are not evident But if there be any doubt of this last to which I have without any necessity condiscended I think the former answers may suffice And so I will passe from this adding but this one observation that when an Art or Doctrine is called Scientia there is a Synecdoche in the word for properly the knowledge of one
most accurate distributions of Arts I judge it more convenient to rest in that which is commonly received and had rather that Generality too much should be taxed as insufficiency then too much particularity should breed obscurity especially considering that this is a place not to examin but to set a work those grounds which Divinity must needs borrow from higher Arts. Third to give some satisfaction I will enquire of these three things First of the kinde of this Doctrine the thing now in question out of the lawfull subordination of Arts. Second of the condition whether it be Scientia or no. Third of the end whether it be Practicall or speculative of all very briefely For the kind I will mention but a double Series of Arts out of which you may fetch the primum genus of Divinity the first is known to the most or many of you where Arts are first divided into Generall and particular then particular into Mathematicall and Philosophicall Philosophicall againe into Naturall and Morall Morall into the root Theology and the branches Ethicks Oeconomicks and Politicks and the rest so that if you would frame the next Genus of divinity you must call it a Particular Art the root of Morall doctrine c. I might produce many other of ancient and moderne authors if it were needfull or profitable but I will onely suggest a second and that in a word as many precepts about a certaine subject collected make one Art so many Arts make one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between every of which there is as lawfull sequence and subordination as there is between the severall parts of the same Art so that all are truly one though we divide them and not amisse neither for our commodity as Suarez relates the opinion of Aegidius and Antonius Mirandula concerning Metaphisicks now the hint of this division must be taken from the Objects as I noted before Therefore if the object of Art in generall be ens in generall as is commonly said and for ought that I know truly the species of Art will accompany the Species of ens and goe hand in hand with them Now ens is first divided into Increatum and Creatum supposing this to be an Analogicall division according to the most received opinion though there can be no genericall community between God and the Creature as the Schoolemen shew and so ars is either de ente increato or de ente creato Art de ente creato is either of it in generall or in particular that in generall shall treat of the nature and affections of it and the species and so cut out that which the particulars shall make up which borrow their subjects from it for all being comprised there where any affection or species swels to too great a bulk it will send forth a colony as it were and erect a particular Art For example Reason is a generall affection of ens creatum which is so large that it deserves particular considerations so speech so quantity whence Logick Grammer Mathematicks are risen so there is scarce any species of created nature whence some particular Art is not budded the last of which man more fruitfull then the rest is branched into many all which guide him in his operations towards his happinesse and perfection as the generall Art wherein he is handled as well as the rest regulate him in his essence and constitution and they consider man either single or in society concerning man single either in ordine ad Deum which is Divinity or in ordine ad hominem which is Ethicks and out of this you may collect more strictly the proper genus of this Doctrine from the speciall habitude to the neerest object which is the operations of man single or every man as dirigible toward happines and this may something give light and limits to the generality of the word Doctrine which I used But I will not insist upon these Metaphysicall and generall notions which are little sought into by reason of the difficult abstraction from particulars but for the same reason are very scientificall and hee that should travaile in them with diligence dexterity should do very good service to all studies so leaving the first inquiry concerning the kind of this Doctrine I come to the second concerning the quality whether it be Scientia Artic. 3 I promise a distinction and answer it briefly Scientia is taken two wayes First for an Intellectuall habit apprehending an infallible truth and this is according to the notion of the word most proper and then the question will be whether our knowledge of Theologicall truths be Scientia Second by a Metonymie of the Adjunct for the Subject for the truths themselves apprehended and this is most pertinent to our purpose for you may remember I sayd that was the best meaning when we speak of an Art or Science and then the question is whether the precepts in Theology be such as are the Subject of such an habit as we call a Science viz. of infallible truth Catholicall and Scientificall According to this latter sense I answer affirmatively to the question that they are and therefore it may justly challenge the name of a Science the precepts in this being as in other desinitions distributions and consectaries that explaine proprieties all which make reciprocall and Catholicall axioms and if it be objected that many things in Divinity dependupon contingent fact as the fall of our first parents and the Incarnation of our Saviour with the rest of his performances for the Redemption of man kinde of which there cannot be a perpetuall and unvariable rule I say First these instances are but few not many more I think then I have named and therefore can bring no prejudice to an whol Art Second Divinity makes not a bare historicall narration of the contingent fact but supposing that explaines a constant affection with which it's proper Subject man in order to his happines is invested upon those occasions Third I distinguish the existence and essence or rather the condition of the things and the connexion in the Rule the former is contingent and mutable yet the latter may be notwithstanding immutable and constant But these things shall appeare more plainly afterward If the question be put in the former sence whether our knowledge of Theologicall truths be properly Science I say First it is not much materiall what it be First because the consideration of an Art is extrinsecall to the nature of it as I concluded before of an Art in generall Second if that were regarded according to the diverse habitudes to diverse apprehensions the form would be diverse habits yea contrary in one Scientia as without question the knowledge that God hath of Divinity is Scientia in another opinion which apprehends them not without doubting cum formidine oppositi as the Schoole speaks in another Faith that assents to them only because commended to him by divine authority and so the same habit of
these is obscure by reason of a Scholasticall terme but included in the former for any thing materiall and the two former agree with that I brought out of Valentia so that not to hold you longer in this I conclude that in a word to be the subject of a Science that is the subject of the Scientificall precepts therein conteined now I assume But mans happines so taken as I have explained it including all the meanes unto it and the parts of it is the subject of the precepts of divinity which are principally intended in it as might appeare by a particular enumeration now and shall better afterward for except the definition it selfe of Theology wherein it is a part of the praedicate it or some part or affection of it is the subject in all the rest there being many precepts of this Art because there be many particulars of this subject as I shewed the last time that Arts are multiplied because their subjects are multiplied and the unity of a Science likewise depends upon the unity of of the subject I conclude therefore that mans happinesse is the Subject of Divinity man is as it were the materiale and happines the formalis ratio subjecti And thus much of this first definition of Theology that it is a Doctrine of mans happines There may be diverse things objected both against this latter part which I have passed over more lightly and lesse distinctly then I purposed for some reasons and against the whole but I shall meet with them more conveniently in another place and that by and by and therefore will not meddle with them here the rather also because I have deteined you too long already in the entrance Only give me leave to illustrate this definition out of the Scripture for though the word of God aime not at the laying down of artificiall and notionall truths but beats almost altogether upon fundamentall in a method of divine wisedome and prudence yet even those must have the ground and substantialls from thence though Art may put a form and modification upon them therefore it will not be amisse to give some light to this definition out of it The places are infinite which I might alleage but I will confine my selfe to afew and that of two sorts The first point at it in generall as for instance John 6.68 Peter cals the doctrine of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when our Saviour upon occasion of the going back of many of his disciples from him asked his Apostles will ye also go away this is Peters answer whether shall we go thou hast the words of eternall life Luc. 1.77 It is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in Zacharies song this is said to be the scope and imploiment of John the forerunner of Christ to prepare the wayes of the Lord to give knowledge of Salvation to his people in the forgivenes of their sins Acts 13.26 Paul termes the preaching of the Gospell by himself and the rest of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that evill spirit in the maid Act. 16.17 to the same effect in a Scripture metaphor cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of Salvation I will content my selfe with these that I have already mentioned though many more offer themselves and perhaps more pregnant The second sort of places seeme more fully to comprehend the definition of which it shall suffice to have produced but three 1. Tim. 6.3 the Apostle Paul expresseth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of Religion or godlines or according to godlines which by some of our Divines is used in so many words to this purpose and therefore I need not stand to explain it only I observe that this defines it by the means to happines rather then the end happinesse it self as you may remember I said some Divines did the second place is more plaine and full Tit. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where you may have both expresly mentioned the third and last place is rather more accurate for 2. Tim. 3.15 the Scriptures and so the rule of Divinity conteined in them are thus circumscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should inlarge these with explication and accomodation of them to my present scope but they are perspicuous of themselves and I have been too tedious in this matter I will therefore observe this onely in all together that the Scripture instead of happines useth rather to name eternall life and Salvation the latter because it is directed all to man faln who must be raised from misery so that his happinesse is properly Salvation the former because the most noble member of our happines is eternall life and therefore by a familiar Synechdoche names that for all and insists in that and both in a dispensation of heavenly wisdome because they carry most majesty and divine authority with them and are most powerfull efficacious to work upon the heart of man And so I leave this first definition and passe to the second Sect. 2 Now the second as you may remember I said in the beginning is to bow the same truth a little to the common apprehension taking liberty to dispense with the strictnes and severity of Art by Prudence and that I think may be fitly conceived in these or the like words Divinity is a Doctrine revealed by God in his word which teaches man how to know and worship God so that he may live well here and happily hereafter I intend not to spend any time about those parcels in this definition wherein it agrees with the former and for circumstantiall differences I will passe them over likewise because I suppose there will not arise any difficulty which may not tolerably be satisfied out of that which hath been said already There be two additions onely of moment which must be expended First concerning the Scripture Second concerning the knowledge of God The first I shall cleare in the opening of these three propositions First that divine Revelation is not the formalis Ratio of the subject of Theology Second that mention of the Scripture is not to be inserted into the definition of divinity when we go about to lay downe the nature of it accurately Third that for some circumstances of prudence it may be convenient to do it the truth of which three I shall shew in a word For the first Valentia distinguishing of formalis ratio quae sub qua makes divine Revelation the formall respect of the subject of Theology acccording to the latter and the Thomists generally make ens divinum Revelabile and make good the unity of this Doctrine by that though it treat of many different things as God and the creatures c. Yet it is one because all are considered in one formall respect as they are revealed which is enough and he goes so far that in answer to an argument of Aureolus to the contrary that if that were true if God should reveale Mathematicks and
improved by incomparable paines and industry that is far from my meaning but only as I said to exercise my selfe and you in this inquiry and yet ye know what the Philosopher saith that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an increase and growth in all Arts And the common saying is discipulus est prioris posterior dies Day unto day uttereth speech and night unto night sheweth knowledge saith the Psalmist and though a Gyant be taller then a Pygme yet a Pygme upon his shoulders hath advantage of him though ancient surpasse modern times yet we ploughing with their heifer may understand their secrets and with their helpe may outstrip them in a word it is with the light of knowledge as with the lamps at the games in Athens one generation caries it as far as it can and after it doth tradere lampada to the succeeding generation which runs along further with it Secondly I do not imagine that which I am to propound absolute though comparatively I prefer it or produce it rather either to give some further light to these dark passages or at least some illustration to that which hath been said already by others Thirdly though for the generall I hope I shall insist in the right way yet for the particulars I do not intend them as full or accurate neither much lesse will I contend they are so for I could not hope to satisfie my self in them on the sodaine and therefore content my selfe to propound them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speaks Now that I may proceed according to the nature of method which deduceth one axiom one precept out of another for it is there as you see it in spinning the lock of wool is first fastned upon the spindle and out of that the threed is drawn in a long series and then an hint of that is left to which the next is fastned till all be done in like manner so in an Art first the Definition is laid down out of which must be spun and drawn all the succeeding precepts and thus I will do with this the Definition then you may remember to have been this Divinity is a Doctrine of mans happinesse there be two words which note the subjectum formale Happinesse and the subjectum materiale Man and according to these two I frame the Distribution thus First of Happines simply considered Secondly of Happines in the Subject First of Happines in generall Secondly of Happines in particular according to the divers states of it in relation to the Subject to illustrate this I will put you in minde of three other distributions which harpe upon this though they doe not fully agree The first is of some that considering Divinity to be medicina animarum borrow termes from the Physick of the body which they accommodate to this and part it proportion ably into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mans misery by nature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his recovery by Christ from which the common method in Vrfin differs but little this supposeth mans fall or begins with it and therefore I think either omitteth something necessary or else incurreth a necessary confusion of those things which would better be more distinctly handled The second I find in a learned Author Estius in his preface upon the sentences who divides it into Theologia prima that treats of man in his first estate of integrity and Theologia secunda that considers him after his fall as to be guided to his happines and this comes a degree neerer to that I propounded than the former because it mentions both estates and handles them and yet it seemes short by one degree The third comes up yet closer and you shall find it in Trelcatius who divides Divinity thus there be two parts First de causis Salutis nostrae eoque de Dei operibus Secondly de Subjecto illius id est Homine varioque Hominis statu and explaning the ground of this distribution in the next words he speakes for my purpose more directly Salus enim saith he quae Theologiae finis proximus est duobus modis consideratur tum in se causis suis simpliciter tum Relate ad Subjectum ad quod ordinata est qua ratione variè modificatur pro conditione Subjecti multiplici in quo est where ye see ye have the same distribution of that I gave and in the same formality of termes almost and this superads a degree to the former which I think is necessary The first takes man as he is now faln and so applies meanes for recovery of his happinesse The second considers both of his standing first and then his fall This third abstracts what is common to both estates what is the common nature of his happinesse and so descends to the particular accommodation thereof according to the difference of his condition and this I think is full enough and large in extent to comprehend all things that this Doctrine is to meddle with and I will use no other reason to prove it because I think it carries some evidence of truth or at least probability with it especially supposing the grounds formerly laid but only that it is drawn out of the definition with such facility that it appeares to be a naturall distribution the doctrine of mans happines hath two parts First of Happinesse in it selfe in generall Secondly of mans happinesse in reference to the proper subject and now I proceed to some few principall subdivisions to give you a view and Synopsis of the whole Art Happinesse in generall hath two things in it to be considered First the parts or degrees or affections for I desire you to remember that I am not curious for termes Secondly the kinds of happinesse the parts or degrees are two First the Constitution of it or Habituall happinesse Secondly the Continuation of it or Actuall happinesse the former I briefly touched the last time the latter I conceive to consist in two things especially First the gracious Administration of all things without a man by God in ordine ad felicitatem for it is impossible that man should natare sine cortice and attaine to his own suo marti by his own endeavors without Gods providence supporting him and suggesting all necessaries to him there being the same proportion between him and God in this case that there is between inferior creatures and man and therefore as it is in architecture and such like Arts which in regard of the naturall aptitude of the subject may be speculative but in regard of the Artificer whose actions must passe upon it to bring their potentia to actus their possibilities to perfection are Practicall so or not much unlike in divinity it is Practicall most in regard of God as I noted in part before The second thing for the continuation of Happines the virtuous and religious operation of man which by the helpe of the former the grace of God he is able to produce in which respect
proficiunt as he speaks I know it will be objected against this course that I shall not be able to make any great progresse in it muchlesse finish it and therefore might more profitably propound some shorter project But I answer first though I should but make an entrance yet I should meet with many matters of great importance use as you shall perceive which have not been explained within the memory of the greatest part of this Auditory Second I hope to ride some way because I intend to point at onely all petty passages and to prosecute them alone which I shall judge fundamentall and necessary Third that which shall remaine I meane God willing to fill up at other opportunities One thing more I desire you to remember that as he sayd by way of Apology for himself of the harsh barbarous names of towns that are in the Catalogue of those things that will not be written in a florid stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek elegantly so may I say of some things in Divinity that you may not look for ornament in my discourse but emolument Verba nostra non lenocinia esse volumus sed media to speak with Salvian The foundations of houses are laid under ground and madnes it were you know to carve or paint them and so it were to deck and trim the fundamentall points of Divinity they would be so fine as we say of some effoeminate gallants that they would be the worse for it Sect. 2 And thus without any more premised in commendation of this manner of proceeding I begin with that which first offers it selfe in the consideration of any Art the Definition of Divinity which I will propound two wayes The first definition of Divinity according the rules of Art First according to the Method of Art which as a strait garment to the body keeps close to the nature of the thing expressing it exactly and cutting off all other things counting them but superfluities Second according to the Method of prudence which gives a little more scope which inclines and bows truths without injurious violence to the condition and satisfaction of the Auditors in regard of some circumstances The first I conceive thus Divinity is a Doctrine of mans Happinesse Or in equivalent termes of living well and happily wherein you have according to the law of definitions two portions First the generall conteining the community by which it agrees with other Arts and Sciences it is as they are a Doctrine Second the speciall conteining the Propriety by which it is divided and differenced from all other and constituted that which it is in its own peculiar essence which two if they be rightly taken the definition must needs be accurate and therfore that this may better appeare I will indeavor to open them both severally and distinctly Artic. 2 First of the generall that it is a Doctrine by a Doctrine I understand a comprehension orderly of certaine catholicall precepts that are homogeneall one to another and tend to one common scope as you know for I do but borrow these from the ordinary notions without much scanning because that sutes not with this exercise and argument in which a Divine must presuppose not proove those generall principles and the matter is not great whether you call it a Doctrine or a Discipline or a Science or Art or Prudence or Sapience all which words may be put upon in the same signification though in diverse respects as I might easily shew if I were not afrayd I should be prevented by the time in more material things but in this indifferency choice of words I rather call it a Doctrine then otherwise First Because it is in more common use among the best Divines then any other which is the best rule to follow in this case and sounds most gravely and fitly in my eare Second Because it prevents an ambiguity which lyes hid in the other for whereas an Art is properly those Catholicall precepts and truths which as I said it comprehends whether a man be habituated in the knowledge of them or not whether they be written in books and delivered or not as the Logitians you know teach you to distinguish those termes of Science Art and Prudence and the like signifying primarily habits of the understanding have misled many and all the School-men and made them misconceive the nature of them as though they were nothing else but intellectuall habits which indeed they are considered as attained by us but this respect is but accidentall to them and seperable and no wayes essentiall Third I might adde that as those Arts which they call Mathematicall have their name from learning because by reason of their difficulty they are not often attained without learning from others or because it was one of the first and common things which the Ancient were wont to learne so this name of Doctrine attributed to Divinity may intimate as some have observed the impossibility of attayning to this skill without a teacher How can I understand without a teacher sayd the Eunuch in the Acts to Philip and withall the excellency of the Doctor because all that come to it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God as the Scripture speaks we have one Doctor saith our Saviour Cathedram habet in coelo qui corda docet according to the Father and so there will be a great Emphasis in this word Doctrine And for these reasons though the matter be of small consequence and though in the originall of it it import but an extrinsecall and adventitious relation of teaching I rather prefer this and call it a Doctrine and this is the gneral part of the definition though not a Genus in exact language and rigor of speech because as I apprehend it the distribution of Art is not generis in species but adjuncti in subjecta all the distinction of them being taken from the Objects as all agree which in an Analogicall sense are said to make a specificall difference between habits and as in Method we call the precepts generall or speciall though the distribution be not of that kind but integri in membra as in Logick and the same may be said of others Artic. 2 But it may be said that this seemes not the full and immediate Genus for so we will call it because it expresses only that agreement which every Art hath with another whereas without doubt some have neerer affinity to some then to other for example Divinity to Ethicks then to Geometry and so are tyed together in neerer references In answer to this I say First the division of Arts is taken as I noted even now from the subjects by which the same thing in essence comes to be multiplyed and diversified so that the Generality of that word Doctrine seemes to be sufficiently restrained and limited by the mention of the proper object without any further curiosity Second It being not agreed what is the best and
the accurate method in generall though in many particulars I prefer either of the other two before it I will now in a word commend unto you the use of that which ye have heard from whence you shall perceive my scope in this delineation I confesse I have done it so rudely and rawly that it may bee rather a meanes to breed a loathing than a liking of Divinity as Socrates to beat down the pride of Alcibiades as Aelian tels the story which the opinion of his great possessions had bred in him shewing him a map of Greece bid him find out his land if he could but when hee could not said thus to him and are not you ashamed then to be proud of those lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may some man thinke the worse of the rich possession of Divinity because in the little map that I have drawn many parcels are not to be found and as Tully sayth of hangings or such like so long as they are folded together and wraped there is no sight of them nothing that may draw liking or wonder so long as these Divine truths are folded and plighted together in these few divisions there is no lustre or light sparkles from them that may inflame the beholder with love towards them but if they were opened and displayed mirabiles amores excitarent sui yet my purpose was because I cannot go through all at least to give you a light a far off as the tempter led our Savior into an high mountaine whence he shewed him all the Kingdomes of the earth the glory of which might intice him so have I presented you a view of all divinity to incite you to a love and study of them But why do I use such a comparison rather as the Lord caried Moses into mount Nebo whence he saw the holy land though he could not enter into it so because I cannot lead you into the possession of this holy land I have at least lent you a prospect of it I might out of all the particulars single out some more excellent peeces to kindle your affections but I must omit it and end with this counsell that every one that intends the study of Divinity would indeavor to get and hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul advertiseth Timothy a form of wholsome words for the singular utility that it will bring to him first in regard of his memory which is wonderfully helped by this as you al know though I spare to tell you both out of your first principles of Art as also by experience And he that carries about with him in his head a frame of Divinity shall have a safe treasury where to repose all scattered and loose notions that he heares or reads the severall branches of it shall be like so many borders of herbs so many beds of flowers so many boxes of spices in which he may meet with them againe upon all occasions Secondly in regard of Judgement which is much strengthened and backed by this for this will furnish him with the most principall things of the Art which he shall behold under one so that he may compare them together and examine them at his pleasure and as in a map a man may see places how they are situat for North and South or the like and what distance there is from place to place may easily be measured so in such a frame or tipe a man may behold what agreement or distance there is between one thing and another in Divinity how one thing borders upon another c. without any difficulty and this reduced to use will appeare better either in a controversie which will receive much light the doubtfull truth being reduced to his proper seat and there examined and decided by some infallible truths and so in the explication of a place of Scripture according as a man hath made a plat forme of Divinity familiar to him so will he expedite himselfe better or worse according as it is for it will direct him how to conceive of a trope or proper signfication of a word and so in other cases Thirdly and lastly for invention this will furnish him with an inexhaust treasury of matter springing from the conference of one portion with another but will be most beneficiall for the discovery of two arguments most necessary the Genera I meane which will appeare out of the Series and the Definitions which will be as succinct and perspicuous in such an order as you see they are obscure and tedions without it a Divine without this cannot chuse but have all his knowledge snared and intangled as if he were in a labyrinth without a clue Of the Happinesse of MAN CHAP. III. MY purpose was according to the method that is commonly received and practised among the best Artists in the delivery of Arts immediately after the definition of Divinity explaned to have proceeded to the distribution because I desire to make haste out of these Scholasticall and notionall truths to such things as may be more practicall and profitable but the time approching and the duties to be then performed by us putting me in mind I will alter my course a little and direct my speech so that if it be not every way sutable which my generall project would not permit yet I hope it shall not be altogether unseasonable though it concerne not the receiving of the Sacrament in particular yet it shall in generall concerne matters of practise and use though it direct not receivers in a peculiar manner yet it shall not stand Sholars only in hand as perhaps the other doth but every Christian in their measure to know and doe for I meane to speake of the Happines of man wherein it consists and though I intended to have interposed the distribution and Synopsis of Divinity between the definition and this as I said yet as he in Plutarch said more prittily then piously when he threw at a dog but hit his stepmother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so I may say for if I had continued in my first resolution for my method I should have gone forth by the footsteps of the stocke and fed my kids by the tents of other shepheards as our Saviour counsels his Spouse in the first of the Canticles I should not have straid a whit out of the common road but as I have now altered it I think I shall gaine this advantage to go the neerest way according to the exact prescript of Art for by the same reason that I thought it probable before that the distribution of art in generall arises from the Object it being in it self specially indivisible the multiplication of precepts in the same Art arises from the multiplicity and variety of the severall branches of some particular object I think it will follow by good consequence that the Distribution of an Art will follow the distribution of his object the Art it selfe being divided but by accident in reference to the object with which it