[2] Through the various movements and conjunctions of the Heavens, the creative light descends to the lowest elements, producing all the varieties of contingent things. [3] The material of contingent or temporal things, and the influences which shape them, are of various sort, so that the splendor of the Divine idea is visible in them in different degree. [4] If the material were always fit to receive the impression. [5] Nature, the second Cause, never transmits the whole of the Creative light. [6] If, however, the first Cause acts directly,—the fervent Love imprinting the clear Light of the primal Power,—there can be no imperfection in the created thing; it answers to the Divine idea. [7] Thus, by the immediate operation of the Creator, the earth of which Adam was formed was made the perfect material for the f ormation of the creature with a living soul. [8] In like manner, by the direct act of the Creator. “Now, if I should not proceed further, 'Then how was this man without peer?' would thy words begin. But, in order that that which is not apparent may clearly appear, consider who he was, and the occasion which moved him to request, when it was said to him, 'Ask.' I have not so spoken that thou canst not clearly see that he was a king, who asked for wisdom, in order that he might be a worthy king; not to know the number of the motors here on high, or if necesse with a contingent ever made necesse;[1] non si est dare primum motum esse,[2] or if in the semicircle a triangle can be made so that it should not have one right angle.[3] Wherefore if thou notest this and what I said, a kingly prudence is that peerless seeing, on which the arrow of ray intention strikes.[4] And if thou directest clear eyes to the 'has arisen' thou wilt see it has respect only to kings, who are many, and the good are few. With this distinction[5] take thou my saying, and thus it can stand with that which thou believest of the first father, and of our Delight.[6] And let this be ever as lead to thy feet, to make thee move slow as a weary man, both to the YES and to the NO which thou seest not; for he is very low among the fools who affirms or denies without distinction, alike in the one and in the other case: because it happens, that oftentimes the current opinion bends in false direction, and then the inclination binds the understanding. Far more than vainly does he leave the bank, since he returns not such as be sets out, who fishes for the truth, and has not the art;[7] and of this are manifest proofs to the world Parmenides, Melissus, Bryson,[8] and many others who went on and knew not whither. So did Sabellius, and Arius,[9] and those fools who were as swords unto the Scriptures in making their straight faces crooked. Let not the people still be too secure in judgment, like him who reckons up the blades in the field ere they are ripe. For I have seen the briar first show itself stiff and wild all winter long, then bear the rose upon its top.