MIN. I have noted a place which says that all those are infatuated and mad, who have sense beyond and outside of the general sense of other men. But such extravagance is of two kinds, according as one goes beyond and ascends up higher than the greater number rise or can rise, and these are they who are inspired with Divine enthusiasm; or by going down lower where those are found who have greater defect of sense and of reason than the many, and the ordinary; but in that kind of madness, insensibility and blindness, will not be found the jealous hero. SEV. Although he is told that much learning makes him mad, yet no one can really abuse him. The third, represented by the third blind man, proceeds from this: that Divine Truth according to supernatural reasoning, called metaphysics, manifests itself to those few to whom it shows itself, and does not proceed with measure of movement and time as occurs in the physical sciences, that is, those which are acquired by natural light, the which, in discoursing of a thing known to reason by means of the senses, proceed to the knowledge of another thing, unknown, the which discourse is called argument; but immediately and suddenly, according to the method which belongs to such efficiency.[AD] Whence a divine has said: "Attenuati sunt oculi mei suspicientes in excelsum." So that it does not require a useless lapse of time, fatigue, and study, and inquisitorial act to have it, but it is taken in quickly, as the solar light, without hesitation, and makes itself present to whoever turns himself to it and opens himself to it. [AD] When somewhat of this Perfect Good is discovered and revealed within the soul of man, as it were in a glance or flash, the soul conceiveth a longing to approach unto the Perfect Goodness.--("Theologia Germanica.") MIN. Do you mean then, that the student and the philosopher are not more apt to receive this light than the ignorant? SEV. In a certain way no, and in a certain way yes. There is no difference, when the Divine mind through its providence comes to communicate itself without disposition of the subject; I mean to say when it communicates itself because it seeks and elects its subject; but there is a great difference, when it waits and would be sought, and then according to its own good will and pleasure it makes itself to be found. In this way it does not appear to all, nor can it appear to others, than to those who seek it. Hence it is said, "Qui quaerunt me, invenient me;" and again: "Qui sitit, veniat et bibat!" MIN. It is not to be denied, that the apprehension of the second manner is made in Time. (Comes with time?)