like many others who were unstable in the Church, made use of the subterfuge of the twofold truth;[554] in other words, that he professed to disbelieve theologically what he accepted as philosophical truth: or that he held one and the same proposition to be _true_ to sense and reason, _i.e._ to harmonise with all other "natural" knowledge, and yet to be _false_ to faith, _i.e._ inconsistent with revealed truth. But no theologian denied more strenuously than Bruno, in spite of occasional lapses, the possibility of two kinds of truth. There were indeed two kinds of _evidence_: "one from the light of our own senses and rational inference, such as we require in speculative sciences, in the arts, and in practical life, where true and false, good and evil, are apprehended by human reason and natural light;" the other, from light of a foreign, namely, a divine source. For as God neither deceives nor is deceived, and is not envious, but good in the highest degree--is indeed truth and goodness itself; so, when he speaks to us of occult things, of mysteries, it must be evident that everything he proposes for our belief is true, and that everything he proposes for our doing is good. But God is also the Author of nature, of our senses, of our eyes, and of that truth and evidence which is in them and according to them; truth does not contradict truth, goodness is not opposed to goodness. The word of God that is spread through the parts of nature, His hand and instrument,--for Nature is either God himself, or the divine force manifest in things,--is not opposed to the word of God, from whatever other part or principle it springs.[555] There could be no clearer assertion of the right of philosophy and science to pursue their own way in the discovery of truth. Nothing revealed from above can conflict with truth acquired by the discursive, slow-moving human reason, nor on the other hand can any real truth arrived at by science ever contradict the pure, genuinely-revealed, word of God. The sphere of faith is separated from that of reason; faith follows the authority of revelation, is an infallible certainty equal to, if not greater than, that of sense-knowledge and the intuition of first principles. Revealed truths are outside the sphere of sense and reason, not, however, as opposed or contrary to the truths belonging to that sphere, but as above them. While _philosophical_ faith enables us to act according to reason and human nature, guiding us by principles innate in ourselves, to the perfection of our _natural_ condition, _theological_ faith leads us by supernatural principles to a _supernatural_ end, to become formed in the likeness and in the knowledge of God.[556] Neither must we call to the bar of reason what is above reason, summon before our tribunal "cases" of eternity,[557] nor on the other hand must faith be allowed to prejudice the discovery of truth by natural methods: if so, it becomes a danger and a