(13) 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 sapientiae et scientiae Dei! quam incomprehensibilia sunt juducua ejus, et non investigabiles viae ejus.  So again the apostle saith, Ex parte scimus:  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 deducement from them, to handle the main body and substance of a knowledge is in all sciences prejudicial, and in divinity dangerous.

(14) As to the interpretation of the Scriptures solute and at large, there have been divers kinds introduced and devised; some of them rather curious and unsafe than sober and warranted.  Notwithstanding, thus much must be confessed, that the Scriptures, being given by inspiration 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 are—­ the mysteries of the kingdom 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 first it is said, “He that presseth into the light shall be oppressed of the glory.”  And again, “No man shall see My face and live.”  To the second, “When He prepared the heavens I was present, when by law and compass He enclosed the deep.”  To the third, “Neither was it needful that any should bear witness to Him of man, for He knew well what was in man.”  And to the last, “From the beginning are known to the Lord all His works.”

(15) From the former two of these 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:  Videmus nunc per speculum in aenigmate, tunc autem facie ad faciem; wherein nevertheless there seemeth to be a liberty granted, as far forth as the polishing of this glass, or some moderate explication of this enigma.  But to press too far into it cannot but cause a dissolution and overthrow of the spirit of man.  For in the body there are three degrees of that we receive into it—­aliment, medicine, and poison; whereof aliment is that which the nature of man can perfectly alter and overcome; medicine is that which is partly converted by nature, and partly converteth nature; and poison is that which worketh wholly upon nature, without that nature can in any part work upon it.  So in the mind, whatsoever knowledge reason cannot at all work upon and convert is a mere intoxication, and endangereth a dissolution of the mind and understanding.