phical or physical, which have been received and pursued in imitation of the rabbins and cabalists, are to be confined with a "noli altum sapere, sed "time."

But the two latter points, known to God and unknown to man, touching the secrets of the heart, and the successions of time, do make a just and sound difference between the manner of the exposition of the Scriptures and all other books. For it is an excellent observation which hath been made upon the answers of our Saviour Christ to many of the questions which were propounded to him, how that they are impertinent to the state of the question demanded; the reason whereof is, because, not being like man, which knows man's thoughts by his words, but knowing man's thoughts immediately, he never answered their words, but their thoughts: much in the like manner it is with the Scriptures, which being written to the thoughts of men, and to the succession of all ages, with a foresight of all heresies, contradictions, differing estates of the church, yea and particularly of the elect, are not to to be interpreted only according to the latitude of the proper sense of the place, and respectively towards that present occasion whereupon the words were uttered, or in precise congruity or contexture with the words before or after, or in contemplation of the principal scope of the place; but have in themselves, not only totally or collectively, but distributively in clauses and words, infinite springs and streams of doctrine to water the church in every

part. And therefore as the literal sense is, as it were, the main stream or river; so the moral sense chiefly, and sometimes the allegorical or typical, are they whereof the church hath most use: not that I wish men to be bold in allegories, or indulgent or light in allusions; but that I do much condemn that interpretation of the Scripture which is only after the manner as men use to interpret a profane book.

In this part, touching the exposition of the Scriptures, I can report no deficience; but by way of remembrance this I will add in perusing books of divinity, I find many books of controversies, and many of common places and treatises, a mass of positive divinity, as it is made an art; a number of sermons and lectures, and many prolix commentaries upon the Scriptures, with harmonies and concordances: but that form of writing in divinity, which in my judgment is of all others most rich and precious, is positive divinity, collected upon particular texts of Scriptures in brief observations; not dilated into common places, not chasing after controversies, not reduced into method of art; a thing abounding in sermons, which will vanish, but defective in books which will remain; and a thing wherein this age excelleth. For I am persuaded, (and

I

may speak it with an "Absit invidia verbo," and no ways in derogation of antiquity, but as in a good emulation between the vine and the olive, that if the choice and best of those observations upon texts of Scriptures, which have been made dispersedly in

sermons within this your majesty's island of Britain by the space of these forty years and more, leaving out the largeness of exhortations and applications thereupon, had been set down in a continuance, it had been the best work in divinity which had been written since the apostles' times.

The matter informed by divinity is of two kinds; matter of belief and truth of opinion, and matter of service and adoration; which is also judged and directed by the former; the one being as the internal soul of religion, and the other as the external body thereof. And therefore the heathen religion was not only a worship of idols, but the whole religion was an idol in itself; for it had no soul, that is, no certainty of belief or confession; as a man may well think, considering the chief doctors of their church were the poets and the reason was, because the heathen gods were no jealous gods, but were glad to be admitted into part, as they had reason. Neither did they respect the pureness of heart, so they might have external honour and rites.

But out of these two do result and issue four main branches of divinity; faith, manners, liturgy, and government. Faith containeth the doctrine of the nature of God, of the attributes of God, and of the works of God. The nature of God consisteth of three persons in unity of Godhead. The attributes of God are either common to the Deity, or respective to the persons. The works of God summary are two, that of the creation, and that of the

redemption; and both these works, as in total they appertain to the unity of the Godhead, so in their parts they refer to the three persons: that of the creation, in the mass of the matter, to the Father; in the disposition of the form, to the Son; and in the continuance and conservation of the being, to the Holy Spirit: so that of the redemption, in the election and counsel, to the Father; in the whole act and consummation, to the Son; and in the application, to the Holy Spirit; for by the Holy Ghost was Christ conceived in flesh, and by the Holy Ghost are the elect regenerate in spirit. This work likewise we consider either effectually, in the elect; or privately, in the reprobate; or according to appearance, in the visible church.

For Manners, the doctrine thereof is contained in the law, which discloseth sin. The law itself is divided, according to the edition thereof, into the law of nature, the law moral, and the law positive; and according to the stile, into negative and affirmative, prohibitions and commandments. Sin, in the matter and subject thereof, is divided according to the commandments; in the form thereof, it referreth to the three persons in Deity: sins of infirmity against the Father, whose more special attribute is power; sins of ignorance against the Son, whose attribute is wisdom; and sins of malice against the Holy Ghost, whose attribute is grace or love. In the motions of it, it either moveth to the right hand or to the left; either to blind devotion, or to profane and libertine transgression; either in imposing

restraint where God granteth liberty, or in taking liberty where God imposeth restraint. In the degrees and progress of it, it divideth itself into thought, word, or act. And in this part I commend much the deducing of the law of God to cases of conscience; for that I take indeed to be a breaking, and not exhibiting whole of the bread of life. But that which quickeneth both these doctrines of faith and manners, is the elevation and consent of the heart; whereunto appertain books of exhortation, holy meditation, Christian resolution, and the like.

For the Liturgy or service, it consisteth of the reciprocal acts between God and man; which, on the part of God, are the preaching of the word, and the sacraments, which are seals to the covenant, or as the visible word; and on the part of man, invocation of the name of God; and under the law, sacrifices; which were as visible prayers or confes sions but now the adoration being "in spiritu et I veritate," there remaineth only "vituli labiorum;" although the use of holy vows of thankfulness and retribution may be accounted also as sealed petitions.

And for the Government of the church, it consisteth of the patrimony of the church, the franchises of the church, and the offices and jurisdictions of the church, and the laws of the church directing the whole; all which have two considerations, the one in themselves, the other how they stand compatible and agreeable to the civil estate.co

This matter of divinity is handled either in form