Of Knowledge there are several sorts, according to several considerations, with respect to the Ends of it. Some is Speculative for the improving of the Mind, as Physical, Metaphysical, and Mathematical Knowledge. Others Practical for fashioning, and guiding of the manners and conditions of Men, as Ethical, Political, Historical, Military Knowledge. Some mixed of both, as Theological Knowledge, consisting in the speculation of Divine Verities, and in the direction of Divine Duties. Some Instrumental, being only subservient unto others, as Grammatical, Rhetorical, Dialectical learning. In regard of Order, some Superior, others Subalternate, as Music to Arithmetic, Optics to Geometry. In regard of their Original, some Ingrafted, as the supreme Principles of Verity, and implanted notions of Morality, which is called the Law of Nature, and written in the Heart of all men, Rom. 2. 14. 15. Other Acquired, ⟨p. 456⟩and by search and industry laboured out of those Principles, and the others which are taught us. Other Revealed and Divinely manifested to the Faith of Men, whereof the supreme Principles are these two. 1. That God in his Authority is infallible, who neither can be deceived, nor can deceive. 2. That the things delivered in Holy Scriptures, are the Dictates, and Truths, which that infallible Authority hath delivered unto the Church to be believed, and therefore that every supernatural Truth there plainly set down in termini•, is an unquestionable Principle; and every thing by evident consequence and deduction from thence derived, is therefore an undoubted Conclusion in Theological and Divine Knowledge. In regard of the manner of Acquiring, some is Experimental, A Knowledge of Particulars; and some Habitual, a general knowledge growing out of the reason of Particulars. And those Acquired either by Invention from a mans Industry, or by A•scultation and Attendance unto those that teach us. In regard of Objects, some supreme, as the Knowledge of Principles and Prime Verities, which have their light in themselves, and are known by evidence of their own Terms. Others derived and deduced by argumentation from those Principles, which is the Knowledge of Conclusions. In regard of Perfection, Intuitive Knowledge, as that of Angels whereby they ⟨p. 457⟩know things by the View; and Discursive, as that of Men, whereby we know things by Ratiocination.
Of Knowledge there are severall sorts, according to severall considerations, with respect to the Ends of it. Some is Speculative for the improving of the Minde, as Physicall, Metaphysicall, and Mathematicall Knowledge. Others Practicall for fashioning, and guiding of the manners and conditions of Men, as Ethicall, Politicall, Historicall, Military Knowledge. Some mixt of both, as Theologicall Knowledge, consisting in the speculation of Divine Verities, and in the direction of Divine Duties. Some Iustrumentall, being only subservient unto others, as Grammaticall, Rhetoricall, Dialecticall learning. In regard of Order, some Superiour, others Subalternate, as Musick to Arithmetick, Opticks to Geometry. In regard of their Originall, some Ingrafted, as the supreame Principles of Verity, and implanted notions of Morality, which is called the Law of Nature, and written in the Heart of all men, Rom. 2. 14. 15. Other Acquired, ⟨p. 456⟩and by search and industry laboured out of those Principles, and the others which are taught us. Other Revealed and Divinely manifested to the Faith of Men, whereof the supreame Principles are these two. 1. That God in his Authority is infallible, who neither can be deceived, nor can deceive. 2. That the things delivered in Holy Scriptures, are the Dictates, and Truths, which that infallible Authority hath delivered unto the Church to be beleeved, and therefore that every supernaturall Truth there plainely set downe in termini•, is an unquestionable Principle; and every thing by evident consequence and deduction from thence derived, is therefore an undoubted Conclusion in Theologicall and Divine Knowledge. In regard of the manner of Acquiring, some is Experimentall, A Knowledge of Particulars; and some Habituall, a generall knowledge growing out of the reason of Particulars. And those Acquired either by Invention from a mans Industry, or by A•scultation and Attendance unto those that teach us. In regard of Objects, some supre•me, as the Knowledge of Principles and Prime Verities, which have their light in themselves, and are knowne by evidence of their owne Tearmes. Others derived and deduced by argumentation from those Principles, which is the Knowledge of Conclusions. In regard of Perfection, Intuitive Knowledge, as that of Angels whereby they ⟨p. 457⟩know things by the View; and Discursive, as that of Men, whereby wee know things by Ratiocination.
