Now it is evident, from the definition above given, that prophecy really includes ordinary knowledge; for the knowledge which we acquire by our natural faculties depends on our knowledge of God and His eternal laws; but ordinary knowledge is common to all men as men, and rests on foundations which all share, whereas the multitude always strains after rarities and exceptions, and thinks little of the gifts of nature; so that, when prophecy is talked of, ordinary knowledge is not supposed to be included. Nevertheless it has as much right as any other to be called Divine, for God's nature, in so far as we share therein, and God's laws, dictate it to us; nor does it suffer from that to which we give the preëminence, except in so far as the latter transcends its limits and cannot be accounted for by natural laws taken in themselves. In respect to the certainty it involves, and the source from which it is derived, _i.e._, God, ordinary knowledge is no whit inferior to prophetic, unless indeed we believe, or rather dream, that the prophets had human bodies but superhuman minds, and therefore that their sensations and consciousness were entirely different from our own. But, although ordinary knowledge is Divine, its professors cannot be called prophets, for they teach what the rest of mankind could perceive and apprehend, not merely by simple faith, but as surely and honorably as themselves. Seeing then that our mind subjectively contains in itself and partakes of the nature of God, and solely from this cause is enabled to form notions explaining natural phenomena and inculcating morality, it follows that we may rightly assert the nature of the human mind (in so far as it is thus conceived) to be a primary cause of Divine revelation. All that we clearly and distinctly understand is dictated to us, as I have just pointed out, by the idea and nature of God; not indeed through words, but in a way far more excellent and agreeing perfectly with the nature of the mind, as all who have enjoyed intellectual certainty will doubtless attest. Here, however, my chief purpose is to speak of matters having reference to Scripture, so these few words on the light of reason will suffice. I will now pass on to, and treat more fully, the other ways and means by which God makes revelations to mankind, both of that which transcends ordinary knowledge and of that within its scope; for there is no reason why God should not employ other means to communicate what we know already by the power of reason.