R. Look to it now that thy desire be not beyond measure, now that thou comparest them together. Wouldst thou know God just as thou dost Alypius?
A. Nay; nor do I make them the more alike, albeit I name them together. But I say that one often knoweth more about higher than about lowlier things. I know now about the moon, how it will move to-morrow and other nights; but, I know not what I shall eat to-morrow, which is a baser matter.
R. Then wouldst thou know enough about God, if He should be as well known to thee as the motion of the moon—in what constellation it now is, or into which it is going next?
A. Nay; I wish that He were better known to me than the moon which I see with mine eyes. Yet I do not know but that God may, for some secret reasons, which we know not, change it in another wise; then should I be perplexed in what I now imagine I know about it. But I would have such knowledge about God, in my reason and in my understanding, that nothing could disturb me, nor bring me into any doubt.
R. Dost thou believe, therefore, that I can make thee wiser about God than thou now art about the moon?
A. Yea; I believe it, but I should prefer to know it, for we believe all that we know, and we are ignorant of many things which we believe.
R. Methinks that thou dost not trust the external senses—eyes, ears, smell, taste, and touch—as a means of clearly understanding what thou wouldst, unless thou comprehend it in the mind by the reason.
A. That is true; I trust them not.
R. Wouldst thou know thy servant, whom we were just now speaking of, with the outer senses, or with the inner?
A. I know him now as well as I can know him with the external senses; but I should like to know his mind with my mind; then I should know what was his loyalty toward me.
