and end whereof was to contain the rude multitude within the compaſt of obedience by ſome religious exerciſe, be what it will. But Theologie properly ſo called, is either Original or derived. Original, is that knowledge whereby God knows himſelf, which really differs not from Gods eſſence. Derived, is a certain image or repreſentation of that Original, primarily in Chriſt our mediator, ſecondarily in Chriſts members. Now whereas a part of Chriſts members is triumphant in heaven , another part militant here on earth, that Theologie of the triumphant part is cal'd the Theologie of the bleſſed Saints; that of the militant, is ſtiled the Theology of Travellers.
II. Theology in this place is conſidered not as a habit reſiding in the intellect, but as a Syſteme or collection of precepts: therefore it is defined by the word Doctrine.
For Theology, as it is comprehended within certain precepts, is different from the habit of Theology, as the efficient cauſe from the effect. Now the queſtion is, if we confider Divinity as a habit of the Intellect, what genus shall we aſſign for it out of all the intellective habits? ſurely there is none, which if it taken ſolely and apart, is not of a narrower compaſs than the thing defined. For that habit which apprehends the Principles, called Intelligentia; and that habit which demonstrates the Conclusions out of the Principles, called Scientia, and that habit which ariſeth out of the two former call'd Sapientia, are habits meerly contemplative;
