2714. But the truth is this, that the Lord rules the universe by a providence, an infinite one, than which to rule more infinitely and more wisely is inconceivable. And because this is the truth, it follows that thoughts which oppose are false, for there is one truth.
Also, there is not a point of a person's thought and action that does not have with it, and ordinarily has, a series of consequences one after another to eternity. Every single moment of life is the starting point of consequences in life, and like a single seed from which countless results ensue to eternity. This also is true.
Since these are truths, it follows that all things in lowest nature that appear to oppose them are fallacies of the senses and fantasies.
2714. But this is a [the] truth, that the Lord rules the universe by an infinite providence, than which nothing can be conceived [that is] more infinite and wise. And because this is the truth, it follows that thoughts [cogitata] which resist [repugnant] are false; for [this] one thing is true, - moreover, that there is no moment of man's thought and action, which has not along with itself, and is wont to have, a successive series of consequents to eternity; every moment whatever of life, is a beginning of consequents of life, and as it were a seed from which one [thing] indefinites follow to eternity; this also is true. Since these are truths, it follows that the things which in lowest nature appear resistances [repugnantioe] are fallacies of the senses and phantasies.
2714. Sed hoc veritas est, quod Dominus regat universum providentia, infinita, qua cogitari nequit infinitius, et sapientius, et quia hoc veritas, sequitur quod cogitata, quae repugnant, sint falsa, nam unum est verum; tum quod nullum momentum cogitationis et actionis hominis sit quod non secum habeat, et habere soleat, seriem successivam consquentium in aeternum, unumquodvis momentum vitae est principium consequentium vitae, et quasi semen, ex quo uno indefinita in aeternum consequuntur, hoc quoque verum est: cum haec veritates sunt, sequitur, quod ea quae in infima natura apparent repugnantia, sint fallaciae sensus, et phantasiae.