Chapter 1, Lecture 1, F

“And” thus, now we do not extend ourselves more to understanding divine things, than the light of sacred Scripture extends itself, “snub-nosed” through this “constriction”, as if confined to a certain limit “about divine things” by a kind of “temperance and sanctity”: by sanctity when we maintain the splendid truth of sacred Scripture from all error; by temperance when we thrust ourselves to things no greater than we have been given. Then, when he says “etenim” “for indeed” etc. he shows clearly what the reasons for this conclusion are: and first, that God is known to Himself alone, too us however he is hidden; second, he shows clearly the way by which the divine cognition is communicated to us; where: “non tamen incommunicabile est” “it is not however incommunicable” etc. Regarding the first, he shows twice; the first of these, from reasons, second from authorities; where “etenim sicut ipsa de seipsa” “for indeed just as himself from he himself…”