IV. S-] THE SECOND BOOK. 105 



of the mind, which we are to approach and view with 

 more reverence and attention. 



V. i. The knowledge of man is as the waters, some 

 descending from above, and some springing from be 

 neath ; the one informed by the light of nature, the other 

 inspired by divine revelation. The light of nature con- 

 sisteth in the notions of the mind and the reports of the 

 senses : for as for knowledge which man receiveth by 

 teaching, it is cumulative and not original ; as in a water 

 that besides his own spring-head is fed with other springs 

 and streams. So then, according to these two differing 

 illuminations or originals, knowledge is first of all divided 

 into divinity and philosophy. 



2. In philosophy, the contemplations of man do either 

 penetrate unto God, or are circumferred to nature, or are 

 reflected or reverted upon himself. Out of which several 

 inquiries there do arise three knowledges; divine philo 

 sophy, natural philosophy, and human philosophy or 

 humanity. For all things are marked and stamped with 

 this triple character, of the power of God, the difference 

 of nature, and the use of man. But because the distribu 

 tions and partitions of knowledge are not like several 

 lines that meet in one angle, and so touch but in a point; 

 but are like branches of a tree, that meet in a stem, which 

 hath a dimension and quantity of entireness and con 

 tinuance, before it come to discontinue and break itself 

 into arms and boughs : therefore it is good, before we 

 enter into the former distribution, to erect and constitute 

 one universal science, by the name of philosophia prima, 

 primitive or summary philosophy, as the main and com 

 mon way, before we come where the ways part and divide 

 themselves; which science whether I should report as 

 deficient or no, I stand doubtful. For I find a certain 



