Behold, Theotimus, the most holy way of philosophising on this subject. Wherefore I have always considered that the learned modesty and most wise humility of the seraphic Doctor S. Bonaventure were greatly to be admired and loved, in the discourse which he makes of the reason why divine providence ordains the elect to eternal life. "Perhaps," says he, "it is by a foresight of the good works which will be done by him that is drawn, insomuch as they proceed in some sort from the will: but distinctly to declare which good works being foreseen move God's will, I am not able, nor will I make inquiry thereupon: and there is no other reason than some sort of congruity, so that we might assign one while it might be another. Wherefore we cannot with assurance point out the true reason nor the true motive of God's will in this: for as S. Augustine says: 'Although the truth of it is most certain, yet is it far removed from our thoughts.' So that we can say nothing assuredly of it unless by the revelation of him who knows all things. And whereas it was not expedient for our salvation that we should have knowledge of these secrets, but on the contrary, it was more profitable that we should be ignorant of them, to keep us in humility, God would not reveal them, yea the holy Apostle did not dare to inquire about them, but testified the insufficiency of our understanding in this matter when he cried out: O the depth of the riches of the wisdom and of the knowledge of God!" Could one speak more holily Theotimus of so holy a mystery? Indeed these are the words of a most saintly and prudent Doctor of the Church.