39. But before I examine this with more attention, and pass on to the consideration of other truths that may be evolved out of it, I think it proper to remain here for some time in the contemplation of God himself–that I may ponder at leisure his marvelous attributes–and behold, admire, and adore the beauty of this light so unspeakably great, as far, at least, as the strength of my mind, which is to some degree dazzled by the sight, will permit. For just as we learn by faith that the supreme felicity of another life consists in the contemplation of the Divine majesty alone, so even now we learn from experience that a like meditation, though incomparably less perfect, is the source of the highest satisfaction of which we are susceptible in this life.
OF TRUTH AND ERROR
1. I HAVE been habituated these bygone days to detach my mind from the senses, and I have accurately observed that there is exceedingly little which is known with certainty respecting corporeal objects, that we know much more of the human mind, and still more of God himself. I am thus able now without difficulty to abstract my mind from the contemplation of sensible or imaginable objects, and apply it to those which, as disengaged from all matter, are purely intelligible. And certainly the idea I have of the human mind in so far as it is a thinking thing, and not extended in length, breadth, and depth, and participating in none of the properties of body, is incomparably more distinct than the idea of any corporeal object; and when I consider that I doubt, in other words, that I am an incomplete and dependent being, the idea of a complete and independent being, that is to say of God, occurs to my mind with so much clearness and distinctness, and from the fact alone that this idea is found in me, or that I who possess it exist, the conclusions that God exists, and that my own existence, each moment of its continuance, is absolutely dependent upon him, are so manifest, as to lead me to believe it impossible that the human mind can know anything with more clearness and certitude. And now I seem to discover a path that will conduct us from the contemplation of the true God, in whom are contained all the treasures of science and wisdom, to the knowledge of the other things in the universe.
2. For, in the first place, I discover that it is impossible for him ever to deceive me, for in all fraud and deceit there is a certain imperfection: and although it may seem that the ability to deceive is a mark of subtlety or power, yet the will testifies without doubt of malice and weakness; and such, accordingly, cannot be found in God.
3. In the next place, I am conscious that I possess a certain faculty of judging or discerning truth from error, which I doubtless received from God, along with whatever else is mine; and since it is impossible that he should will to deceive me, it is likewise certain that he has not given me a faculty that will ever lead me into error, provided I use it aright.