The Great Instauration (Instauratio Magna)

but rather, that from a pure intellect, purged of phantasies and vanity, and yet surrendered and utterly dedicated to divine oracles, what is of faith may be given to faith. Finally, that the poison infused by the serpent having been cast aside—by which the human spirit swells and is puffed up—we may neither think too highly, nor beyond sobriety, but may cultivate truth in charity.

Having finished our vows, turning to men, we offer certain wholesome warnings and demand what is fair. We warn first (which we have also prayed for) that men should keep the sense in its own sphere, as regards Divine things. For the sense (like the Sun) opens the face of the terrestrial Globe, but closes and seals up the celestial. Again, let them take care not to sin in the opposite direction by fleeing this evil; which will certainly happen if they think the investigation of nature is, in any part, as it were, separated by Interdict. For that pure and immaculate natural Science, through which Adam gave names to things according to their property, did not give the beginning or occasion to the fall. But that ambitious and Imperative desire for Moral Science, judging of Good and Evil, so that Man might fall away from God and give laws to himself, that was indeed the reason and manner of the temptation. Concerning the Sciences which contemplate Nature, that holy Philosopher pronounces, that the glory of God is to conceal a thing; but the glory of the King is to find out a thing: not otherwise, as if Divine Nature delighted in the innocent and benevolent play of children, who hide themselves so that they may be found; and has adopted the human soul as its playmate in this game, out of its own indulgence and goodness toward men. Finally, all in general