9

By a more excellent and immediate way are we led by judgment into seeing

eternal truths more surely. For if judgment comes about through the

reason's abstracting from place, time, and change, and therefore from

dimension, succession, and transmutation, by the immutable, illimitable,

and endless reason, and if there is nothing immutable, inimitable, and

endless except the eternal, then all which is eternal is God or is in God.

If, then, all things of which we have more certain judgments are judged by

this mode of reasoning, it is clear that this is the reason of all things

and the infallible rule and light of truth, in which all things shine forth

infallibly, indestructibly, indubitably, irrefragably, unquestionably,

unchangeably, boundlessly, endlessly, indivisibly, and intellectually. And

therefore those laws by which we make certain judgments concerning all

sensible things which come into our consideration - since they [the laws]

are infallible and indubitable rules of the apprehending intellect - are

indelibly stored up in the memory as if always present, are irrefragable

and unquestionable rules of the judging intellect. And this is so because,

as Augustine says [Lib. Arb., II, ch. 4], no one judges these things except

by these rules. It must thus be true that they are incommutable and

incorruptible since they are necessary, and boundless since they are

inimitable, endless since eternal. Therefore they must be indivisible since

intellectual and incorporeal, not made but uncreated, eternally existing in

eternal art, by which, through which, and in accordance with which all

things possessing form are formed. Neither, therefore, can we judge with

certainty except through that which was not only the form producing all

things but also the preserver of all and the distinguisher of all, as the

being who preserves the form in all things, the directing rule by which our

mind judges all things which enter into it through the senses.