"What St. Thomas says of the cognizance of divine things extends also to the knowledge of human, according to the doctrine of Suarez. 'We often correct,' he says, 'the light of Nature by the light of Faith, even in things which seem to be first principles, as appears in this: those things that are the same to a third, are the same between themselves; which, if we have respect to the Trinity, ought to be restrained to finite things. And in other mysteries, especially in those of the Incarnation and the Eucharist, we use many other limitations, that nothing may be repugnant to the Faith. This is then an indication that the light of Faith is most certain, because founded on the first truth, which is God, to whom it's more impossible to deceive or be deceived than for the natural science of man to be mistaken and erroneous.'[333:1] . . . . "If we hearken not to Reason, say you, you overthrow that great foundation of Religion which Reason has established in our understanding, viz. God is. To answer this objection, you must be told that men know God in two manners. By Reason, with entire human certainty; and by Faith, with absolute and divine certainty. Although by Reason we cannot acquire any knowledge more certain than that of the Being of God; insomuch that all the arguments, which the impious oppose to this knowledge are of no validity and easily refuted; nevertheless this certainty is not absolutely perfect[333:2] . . . . . 8. "Now although, to prove the existence of the Deity, we can bring arguments which, accumulated and connected together, are not of less power to convince men than geometrical principles, and theorems deduced from them, and which are of entire human certainty, notwithstanding, because learned philosophers have openly opposed even these principles, 'tis clear we cannot, neither in the natural knowledge we have of God, which is acquired by Reason, nor in science founded on geometrical principles and theorems, find absolute and consummate certainty, but only that human certainty I have spoken of, to which nevertheless every wise man ought to submit his understanding. This being not repugnant to the testimony of the Book of Wisdom and the Epistle to the Romans, which declares that men who do not from the make of the world acknowledge the power and divinity of the Maker are senseless and inexcusable.