And this class of men is small, indeed, in number; but in power it is very numerous and very great, so that even the whole circle of the earth cannot contain it. And it reaches even to heaven; for as it is possessed of an indescribable love of contemplation and of being always among divine objects, when it has thoroughly investigated and explained all that nature which is perceptible to the sight, it immediately proceeds onwards to that which is incorporeal and appreciable only by the intellect, without requiring the assistance of any one of the outward senses, indeed discarding even the irrational parts of the soul, and employing those parts only which are called mind and reason.

Therefore, the first establisher of the sentiments devoted to God, namely, Abraham, the first person who passed over from pride to truth, employing that virtue which proceeds from instruction as a means towards perfection, chooses as his reward faith in God. And because he, by the innate goodness of his natural dispositions, had acquired a spontaneous, self-taught, and self-implanted virtue, joy was given to him as a prize. Again, to his grandson, the meditator on and practiser of virtue, who attained to what was good by indefatigable and incessant labours, the crown which was given was the sight of God. And what can any one conceive to be either more useful or more respectable than to believe in God and throughout one’s whole life to be continually rejoicing and beholding the living God?

And let us now perceive each of these things more accurately, without allowing ourselves to be led away by names, but investigating them in their inmost parts, and going deep into them with our minds. Therefore, he who has in all sincerity believed God has by so doing received a disbelief in all other things which are created and perishable, beginning with those things in himself which exalt themselves very highly, namely, reason and the outward sense. For each of these things has a private consistory and tribunal of its own, which is erected in the one in order to ensure the proper consideration of the objects appreciable only by the intellect, the end of which is truth; and in the other for the perception of visible things, the end of which is opinion.

Therefore, the unstable, and erroneous, and untrustworthy character of opinion is plain from this circumstance; for it anchors upon images and probabilities. And every image is deceitful, exhibiting itself by a certain attractive similarity in lieu of the original thing itself. But reason, which is the leader of the outward sense, thinking that the decision about all things which are perceptible only by the intellect, and which are always the same and in the same condition, belongs to itself, is convicted of being in error on many points. For when it directs its view to particular instances which are innumerable, it finds itself powerless, and unequal to the task, and faints under it, like a wrestler who is tripped up by some more mighty power;

but the man to whom it has been granted to see and thoroughly examine all corporeal and all incorporeal things, and to lean upon and to found himself upon God alone, with firm and steadfast reason and unalterable and sure confidence, is truly happy and blessed.