12 PREFACE. 



minds upon the disclosing of the ways of sense, and this 

 greater kindling of our natural light ; but rather that from 

 a pure understanding, cleared of all fancies and vanity, yet 

 no less submitted to, nay wholly prostrate before the divine 

 oracles, we may render unto faith the tribute due unto 

 faith. And lastly, that being freed from the poison of 

 knowledge, infused into it by the serpent, and with which 

 the human soul is swoln and puffed up, we may neither be 

 too profoundly nor immoderately wise, but worship truth in 

 charity. 



Having thus offered up our prayers, and turning our 

 thoughts again towards man, we propound some salutary 

 admonitions, and some just requests. First then we admo 

 nish mankind to keep their senses within the bounds of 

 duty as regards Divine objects. For the senses, like the sun, 

 open the surface of the terrestrial globe, but close and seal 

 up that of the celestial; next that, whilst avoiding this 

 error, they fall not into the contrary, which will surely be 

 the case, if they think the investigation of nature to be in 

 any part denied as if by interdict. For it was not that 

 pure and innocent knowledge of nature, by which Adam 

 gave names to things from their properties, that was the 

 origin or occasion of the fall, but that ambitious and impe 

 rious appetite for moral knowledge, distinguishing good 

 from evil, with the intent that man might revolt from God 

 and govern himself, was both the cause and means of 

 temptation. With regard to the sciences that contemplate 

 nature, the sacred Philosopher declares it to be &quot; the glory 

 of God to conceal a thing, but of the king to search it 

 out,&quot;* just as if the Divine Spirit were wont to be pleased 

 with the innocent and gentle sport of children, who hide 

 themselves that they may be found ; and had chosen the 

 human soul as a playmate out of his indulgence and good 

 ness towards man. Lastly, we would in general admonish 

 all to consider the true ends of knowledge, and not to seek 

 it for the gratification of their minds, or for disputation, or 

 that they may despise others, or for emolument, or fame, 

 or power, or such low objects, but for its intrinsic merit 

 and the purposes of life, and that they would perfect and 

 regulate it by charity. For from the desire of power the 

 angels fell, and men from that of knowledge ; but there is 

 no excess in charity, and neither angel nor man was ever 

 endangered by it. 



* Prov. xxv. 2. 



