IF.] ADVANCEMENT OF LEARNING. ^43 



ancient jurisconsults, of which Trebonian 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 mure 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 that arc built more strong in theii 

 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, t te 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 arc 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 : &quot; O altitudo sapiential et scientue Dei ! quam 

 incomprehensibilia sunt judicia ejus, et non investigabilcs vi;e ejus?&quot; 

 So again the apostle saith, &quot; Ex parte scimus ; &quot; and to have the form 

 of a total, where there is but matter for a part, cannot be without 

 supplies by supposition and presumption. And therefore I conclude, 

 that the true use of these sums and methods hath place in institutions 

 or introductions preparatory unto knowledge ; but in them, or by de- 

 ducemcnt from them, to handle the main body and substance of a 

 knowledge, is in all sciences prejudicial, and in divinity dangerous. 



As to the interpretation of the Scriptures solute and at large, there 

 have been divers kinds introduced and devised ; some ot them rather 

 curious and unsafe, than sober and warranted. Notwithstanding, thus 

 much must be confessed, that the Scriptures being given by inspira 

 tion, and not by human reason, do differ from all other books in the 

 author ; which by consequence doth draw on some difference to be 

 used by the expositor. For the inditer of them did know four things 

 which no man attains to know ; which arc, the mysteries of the king 

 dom of glory, the perfection of the laws of nature, the secrets of the 

 heart of man, and the future succession of all ages. For as to the tirsi 

 it is said, &quot; He that presseth into the light, shall be oppressed of the 

 glory.&quot; And again, No man shall see my face and live.&quot; To the 

 second, &quot; When he prepared the heavens I was present, when by law 

 and compass he enclosed the deep.&quot; To the third, &quot; Neither was it 

 needful that any should bear witness to him of man, for he knew well 

 what was in man.&quot; And to the last, &quot; From the beginning are known 

 to the Lord all his works.&quot; 



From the former of these two have been drawn certain senses and 

 expositions of Scriptures, which had need be contained within the 

 bounds of sobriety ; the one anagogical, and the other philosophical. 

 But as to the former, man is not to prevent his time, &quot; Vidcmus nunc 



