A Learned Treatise in Three Parts, Chapter 2
CHAP. II. The Diſtribution of Divinity.
HAving already diſpatched the definition of Divinity, with ſuch incident obſervations as I thought fitteſt to raiſe from thence, the threed of method leads me by the hand to the diſtribution therof, to which I think I may not unfitly accommodate that cōmon Maxim of Machiavellian policy, Divide & Regna, divide and rule and ſay to the beſt Divines not abuſing it, but alluding to it, Divide & Regna, divide Divinity, and be King of Divines: divide it and I will warrant you Maſter of your. Art: theſe knots of diviſions, are nodi Gordiani, that portend an Empire, as you heard in another caſe: this Argument of Diſtribution is foreign, the Royall Argument as Plato cals it, profeſſing alſo that if he could meet with ſuch a Captaine or leader that had the ſkill of dividing aright, he would follow him as ſome God: and for this Art eſpecially I would think my ſelfe happy to be his companion: my purpoſe was to have repreſented unto you a veiw, a Synopſis of Theology and to have taken ſome more then common paines in the contriving thereof by reaſon of the excellent uſe it might have yeelded, and the great variety which you ſhall finde among authors: and withall to have examined ſome of the moſt received forms, where I judge them defective: for the maine I continue ſtill in the ſame mind, but I ſhall not do it ſo fully as I thought.
Firſt, becauſe of the difficulty, it being the higheſt pitch and laſt point of all in an art, to digeſt the precepts and parts into method, and ſuppoſing an exact inquiſition and certain determination of all particular truths, as you know out of Logick: but for my ſelfe I confeſſe I am but a Scholler to ſearch, not a Doctor to teach authentically: viator, not comprehenſor that I may allude to the Schoole diſtinction:
Second, becauſe of the inconvenience: for if I did ſo, I ſhould be forced to hold you too long in a Scholaſticall and artificiall diſcourſe of notions, which I have done too much already, and deſire now to proceed to things rather ſubſtantiall and more profitable, if not for inſtruction of knowledge at leaſt for direction of practice. And therefore I will contract my meditations and draw them into as narrow a compaſſe as I can: propounding only two of the moſt uſuall manner of proceeding out of infinite variety, and onelyonly propounding them without any ſtrict ſearch made into them; and then commending a third and new (for mine owne exerciſe and yours in this inquiry) to your better conſideration: becauſe being now in the entrance of this Art, and ſo in the higheſt and moſt generall, I thinke this the fitteſt place for ſuch a proſpect, which may ſubject to your eyes the particulars: but very brieflly becauſe I would not ſeeme to lodge you like ſtrangers over the porch or entry, but like the houſhold of Faith, Domeſticifidei, as the Apoſtle cals them, and of Divinity likewiſe, in the inner and more remote roomes, according to the cuſtome of the Ancient, which you ſhall obſerve in Homer were ſtrangers, are foreign, but the houſholders foreign.
The firſt that I mention ſhall be that of M. Perkins, and Tilenus, and Soh nius, and other learned Divines, who divide Theolgoy into two parts:
The firſt of which treats de Deo,
The ſecond, de actionibus Dei, which they proſequute proportionably in the particulars, Which I will paſſe over that I may keepe my promiſed brevity, and the rather becauſe it is eaſie for you to be fully informed of them: and that I may not ſtand to examine this accurately; I thinke you may know my judgement concerning it ſufficiently, out of that which I ſaid in the definition, explaning whether and by what right God may come to be handled in Divinity: where I ſhewed that in the method of Art he was not, but in the method of Prudence he might profitably, which ground there laid being now granted, this Diſtribution will fall to the ground of it ſelfe without any more a do.
This obſervation onelyonly I will now adde, that though that diviſion be not according to the rule of Art, yet many actions of God indeed come to be conſidered in this Doctrine, namely, ſuch as, without which man cannot attaine to his laſt end and happines, to which this rule guides: for there are ſome immediate actions of God, as for example Redemption, and all the actions even of man, are in ſome ſort actions of God being performed by the help of his Spirit and aſſiſtance of his grace, without which they cannot be performed: inſomuch that Durands puts this for an objection that Divinity is not a practicall Art becauſe theſe actions are not wholy ours, nor in our power alone to perform: and in this ſenſe I deny not, but the actions of God are handled in Divinity ſo far as they tend to mans happineſſe: but this helps that diſtribution but a little.
Firſt, becauſe that comprehends under it the nature of God and attributes, which make the firſt part, not only his actions.
Secondly, becauſe it extends it ſelfe to other actions beſide thoſe that conferre to the fornamed ſcope of mans happines, both which reſpects ſhew it to bee of too much generality,
And thridly, therefore that which belongs properly to this doctrine is but a ſmall portion in that diſtribution, and thoſe actions of God which are neceſſary may well be ranked under another order: many other exceptions I might bring againſt that diviſion if it would ſtand with my purpoſe, but I omit them both for that reaſon, and becauſe they ſhall better appeare out of that which follows.
The ſecond that I will name, ſhall be that which Ramus, as I think, firſt obſerved, and Polanus after him hath much confirmed, and many modern divines approve and follow, which makes two parts of Theology,
Firſt, of Faith de fide.
Second, de fidei operibus of good works, the firſt de credendis, the ſecond de faciendis, and ſo forward in all the ſubdiviſions: and this I confeſſe I thought abſolute a long time both for the commendation of good authors, as alſo for the conſanguinity with the Scripture and congruity with Reaſon, till that upon better conſideration I found it did not ſatisfy me.
For firſt, beſide the ambiguity of the word fides which cannot be avoided if it be taken in that infinite extent to comprehend ſo much and ſo divers things in it as it muſt of neceſſity according to that diſtribution, all which cannot poſſibly be conceived to agree in one univocall praedication or formall reſpect, as I might eaſily demonſtrate: but are brought under it, not without apparent force and violence.
And ſecondly, beſide the ſeeming agreement of the parts one with another againſt the nature and rule of a diſtribution which requires they ſhould be oppoſite; which though it may be well anſwered, yet in my opininon were better avoided: for it ſounds harſh and ſeems unreaſonable that one part ſhould treat of the habit another of the act of faith: and whereas it may be ſaid for that, that the meaning of it is not to oppoſe and ſever the habit of faith from the formall effects of it, for that would be abſurd indeed: but by opera fidei you muſt underſtand other graces and virtues, ſo that the oppoſition ſtands between the habit of faith, and the habit of them graces and virtues which are therefore called the works of faith, or effects; becauſe beſide their owne proper habits from whence they proceed formalitèr, they muſt and doe alſo in ſome ſort flow from faith, and from it they have all their commendation and acceptation with God, being without it but ſplendida peccata, as you all have heard out of Auſtin often: for without faith it is impoſſible to pleaſe God, ſaith the Apoſtle Paul: but this is not enough if to excuſe it, yet not to juſtifie it.
Firſt, becauſe the terms are ſo ambiguous that they give too much occaſion to miſtakes and ſtumbling, as I ſaid before.
Secondly, becauſe in ſanctification, which they that propound this diſtribution range under faith, the habits of all other graces and virtues are infuſed, and ſo included as well as of Faith.
Thirdly, becauſe in the Decalogue, the rule of obedience and good works, and conſequently a principall portion of the ſecond part, faith is alſo included or elſe other worſe inconveniences will follow: and ſo there is a mutuall foreign, and immeation in theſe parts, as Divines ſpeake in another caſe, which cannot be without a ſtrange and wonderfull confuſion: in which regard I cannot ſee that theſe parts are artificially and accurately cut out: but beſide that which hath been alledged I could produce many more exceptions which I omit rather: and in both theſe I would be thus underſtood, not as rejecting either as unprofitable: for I approve them both as very good though not exact: and ſtand not much upon formalities of Art, ſo as they comprehend in them the ſubſtance of Theologicall truths: preferring this before the other as I would preferre a peece of gold for weight rather then for workmanſhip, for value rather then for elegancy, like that French coyne in the hiſtorian that in qua plus formae quam ponderis. And now give me leave to commend a third a new form of this Art to your conſideration with two cautions.
Firſt, I do not think that I can ſee further, or go beyond thoſe ancient Heroes in Divinity, who were ſo richly furniſhed with underſtanding, which they ſo thriftily 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 foreign, 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, foreign, 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 foreign, of mans miſery by nature, and foreign, of his recovery by Chriſt, from which the common method in Ʋrfin 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 Divinity is alſo properly Practicall on mans part, as hath been ſaid; theſe are the two things which I call the continuation or the fluxus of happines, the Operation of Gods grace toward man, and the grace of mans Operation toward God: for habituall happineſſe ſtanding moſt, as I ſaid, in the relation reciprocall of God to man being his God, and man to God being his ſervant, the foreign and act of it muſt needs be placed in the reflexion of mutuall offices of love, according to the peculiar condition of either: And now follow the kinds of happineſſe, which are two.
Firſt, of this life;
Second, of the life to come: in the former according to that which hath been ſaid there be two things.
Firſt Conſtitution, which is in a certaine degree of our union with God, and conſequently fruition of all good, far inferior to the ſecond eſtate which is future:
Secondly, the Continuation, which is,
Firſt by the gracious providence of God, ſupplying all things neceſſary for ſuch an eſtate, and enabling us to action agreeing to his will.
Secondly, our Religious action being thus enabled, which is of two ſorts.
Firſt, our generall worſhip of God.
Secondly, our ſpeciall: the generall worſhip of God is in the obſervation and of his will and gracious covenant which he pleaſes to make with man: where two things are to be noted.
Firſt, Subſtance of the Covenant.
Secondly, the Seales: the Subſtance in two things.
Firſt, to love and honor God above all things for himſelfe.
Secondly, to love other things reſpectively in ſubordination to God: and in theſe three are divers particulars, but I muſt leave them here.
The Seales of the Covenant are ſenſible things, applyed according to the condition of mans nature, who is both intellectuall and ſenſitive; the uſe of which according to Gods inſtitution ſhould both confirme the promiſes on Gods part, and as it were ingage him to performance, and confirme man in his duty, and as it were oblige him more to the performance of it: the ſpeciall worſhip of God is in prayer, thanksgiving, praiſing of his glorious name, and the like: and this is the happines of this life: the happines of the life to come is that ſtate which God is pleaſed voluntarily and freely to promiſe to man; where be two things likewiſe.
Firſt, the Conſtitution, which far ſurpaſſeth the former, man being to be elevated above himſelfe in ſupernaturall perfections.
Secondly, the Continuation, firſt, in Gods ſingular and immutable Grace, ſecondly, by the operations of man, more noble and proportionable to ſuch a glorious eſtate: and (which I ſhould have mentioned before) theſe two are ſubordinate, the former to the latter: inſomuch that this is called happines by appropriation and excellency; the other, but the way and means to this Happines among the moſt of our Divines. And all theſe come to be handled in the firſt part of Divinity concerning Happines in generall, becauſe they belong indifferently to man in all eſtates: out of which the ſecond part with ſome inflexion, may be eaſily conceived: and therefore I come to that:
The ſecond part of Divinity is concerning Happines in ſpeciall, in reference to the ſubject, Man; who muſt be conſidered.
Firſt, in the ſtate of integrity.
Secondly, in the ſtate of the fall and corruption: in integrity,
Firſt, the conſtitution of his happineſſe, was (in one word) the Image of God.
Secondly, the continuation.
Firſt, in Gods grace giving all things meet, for upholding that eſtate.
Secondly, mans obſervance in the worſhip of God, firſt generall, ſecondly ſpeciall.
Firſt, Generall for the covenant, firſt the Subſtance as it was.
Firſt, Morall in theſe two things, firſt to love God above all as a creator, ſecondly, all other ſubordinately.
Secondly, Ceremoniall, abſtaining from the forbidden fruit of the tree of knowledge of good and evill, ſecondly for the Seale of the Covenant, which was then the tree of life.
Secondly, for ſpeciall worſhip it was prayer &c, the propiety of which was, that it might be, without a mediator:
Secondly, the Future life was an elevation above that naturall eſtate to a better, but inferior to that we look for in Chriſt: and this for the firſt eſtate of integrity:
The ſecond for the Fall, in regard of the preſent life is mixt and worſe then the former: and firſt for ſubſtance is the ſame alway, ſecondly, for circumſtance different:
The ſubſtance firſt for conſtitution muſt be beſtowed wholly by God, and that by a double act, firſt of Redemption by the Sonne, ſecondly of Sanctification by the Spirit.
Secondly, the continuation, firſt by the grace of God, in Chriſt, ſecondly by the actions of man guided by the Spirit: which are,
Firſt, Obſervation of the new covenant in a mediator, whereof firſt, the ſubſtance is in two things, firſt to love God above all things in Chriſt, 2. all other things for Chriſt, ſecondly the Seales are all repreſentative of Chriſt: and ſecondly Prayer to be put up in the name of Chriſt our mediator: and this is the ſubſtance, the ſumme.
But ſecondly, this is varied in circumſtance, of Chriſt; firſt promiſed, ſecondly performed, where the chiefe difference is in regard of the outward parts of the Sacraments, and the ceremonies: and this is the ſtate of this preſent life: the future life is not onelyonly paſſing the preſent, but alſo that future which Adam ſhould have been exalted to in the ſtate of integrity, as Divines think, becauſe in it concur both the free gift of God, willing to advance us, and the merit of Chriſt purchaſing it, and a congruity that the humane nature being advanced to the incomparable dignity of the hypoſtaticall union in Chriſt the head, ſhould bee proportionably dignified in the whole kinde.
I know I muſt looke for many objections which I ſhould incounter withall concerning the order of the generall, and the inſufficiency of the particulars: but I will not incomber my ſelfe and you with a long anſwer; only in briefe I ſay,
Firſt, if the generall mold and frame be convenient, that is as much as I aime at, the particular paſſages I ſtand not much upon.
Secondly, it is no wonder if many Theologicall things may ſeem to be wanting; for my purpoſe was to touch only ſumma rerum faſtigia, not to deſcend to all inferior parts.
Thirdly, you muſt remember there may be a great difference between Divinity, as it is uſually handled, and as it ſhould be exactly; between the method of prudence and the method of Art: the latter I would willingly find, becauſe it keepeth cloſeſt to the nature of the Object to be regulated: the former notwithſtanding I will be content to follow, and I thinke is beſt abſolutely, all things conſidered, as I am ſure it is more uſuall and more uſefull: and among all thoſe methods, as I eaſily diſlike none eſpecially thoſe two that I mentioned in the beginning: ſo I moſt approve that of Trelcatius which premiſeth two principles.
Firſt, Cognitionis, the Scriptures.
Secondly, Re… which is God: and then proceeds to the parts, becauſe it comes neereſt to 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, foreign: 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 foreign, 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.