regard to the divine
mysteries; but rather that the understanding being thereby purified
and purged of fancies and vanity, and yet not the less subject and
entirely submissive to the divine oracles, may give to faith that
which is faith's. Lastly, that knowledge being now discharged of that
venom which the serpent infused into it, and which makes the mind
of man to swell, we may not be wise above measure and sobriety, but
cultivate truth in charity.

And now having said my prayers I turn to men; to whom I have certain
salutary admonitions to offer and certain fair requests to make. My
first admonition (which was also my prayer) is that men confine the
sense within the limits of duty in respect to things divine: for the
sense is like the sun, which reveals the face of earth, but seals and
shuts up the face of heaven. My next, that in flying from this evil
they fall not into the opposite error, which they will surely do if
they think that the inquisition of nature is in any part interdicted
or forbidden. For it was not that pure and uncorrupted natural
knowledge whereby Adam gave names to the creatures according to their
propriety, which gave occasion to the fall. It was the ambitious and
proud desire of moral knowledge to judge of good and evil, to the end
that man may revolt from God and give laws to himself, which was
the form and manner of the temptation. Whereas of the sciences which
regard nature, the divine philosopher declares that "it is the glory
of God to conceal a thing, but it is the glory of the King to find
a thing out," Even as though the divine nature took pleasure in the
innocent and kindly sport of children playing at hide and seek, and
vouchsafed of his kindness and goodness to admit the human spirit
for his playfellow at that game. Lastly, I would address one general
admonition to all; that they consider what are the true ends of
knowledge, and that they seek it not either for pleasure of the mind,
or for contention, or for superiority to others, or for profit, or
fame, or power, or any of these inferior things; but for the benefit
and use of life; and that they perfect and govern it in charity. For
it was from lust of power that the angels fell, from lust of knowledge
that man fell; but of charity there can be no excess, neither did
angel or man ever come in danger by it.

The requests I have to make are these. Of myself I say nothing; but in
behalf of the business which is in hand I entreat men t