But because he takes it so heinously, that a private man should so hardly censure School-divinity, I would be glad to know with what patience he can hear Martin Luther and Philip Melancthon speaking of the same? Martin Luther, that was the first beginner of our deliverance from the servitude of the Romish clergy, had these three articles censured by the University of Paris. The first of which was: “School-theology is a false interpretation of the Scripture, and Sacraments, which hath banished from us true and sincere theology.” The second is: “At what time School-theology, that is, mock-theology, came up, at the same time the theology of Christ’s Cross went down.” The third is: “It is now almost three hundred years since the Church has endured the licentiousness of School-Doctors in corrupting of the Scriptures.” Moreover, the same Luther in another place of his work saith thus; “School-theology is nothing else but ignorance of the truth, and a block to stumble at laid before the Scriptures.” And of Thomas Aquinas in particular he saith, that “it was he that did set up the kingdom of Aristotle, the destroyer of godly doctrine.” And of the philosophy whereof St. Paul biddeth us beware, he saith it is School-theology. And Melancthon, a divine once much esteemed in our Church, saith of it thus: “It is known that that profane scholastic learning, which they will have to be called Divinity, began at Paris; which being admitted, nothing is left sound in the Church, the Gospel is obscured, faith extinguished, the doctrine of works received, and instead of Christ’s people, we are become not so much as the people of the law, but the people of Aristotle’s ethics These were no raw divines, such as he saith preached to their equally ignorant auditors. I could add to these the slighting of School-divinity by Calvin and other learned Protestant Doctors; yet were they all but private men, who, it seems to the Bishop, had forgot themselves as well as I. NO. V. _J. D._ “Thus the coast being cleared, the next thing to be done, is to draw out our forces against the enemy; and because they are divided into two squadrons, the one of Christians, the other of heathen philosophers, it will be best to dispose ours also into two bodies, the former drawn from Scripture, the latter from reason.” _T. H._ The next thing he doth, after the clearing of the coast, is the dividing of his forces, as he calls them, into two squadrons, one of places of Scripture, the other of reasons, which allegory he useth, I suppose, because he addresses the discourse to your Lordship, who is a military man. All that I have to say touching this, is, that I observe a great part of those his forces do look and march another way, and some of them do fight among themselves.