[Dicta de arbore quae dicitur Imago hominis]

intelligence is not only of eternal things, but also of spiritual things and also of invisible things that have temporally arisen. For through it, the highest nature that made all natures is examined in order, and those that are after it, spiritual and invisible natures, such as angels and souls and good affections, are looked upon. It differs from reason because intelligence comprehends the being of a thing absolutely. Reason, however, proceeds with the comparison of opposites. Whence intelligence is as the bed of reason, because when reason disputes between the true and the false, then it rests in the One through intelligence, as if in a bed. It is also said that intelligence differs from wisdom, because wisdom looks upon the Creator alone. Intelligence, however, looks upon the Creator and spiritual creatures. It differs also from science, because science is the knowledge of human things, as science is the right administration of temporal things and good consultation in the midst of reason and good study, as grace, because science is gratuitous, when the grace of the Holy Spirit is bestowed upon us according to measure. Intelligence is natural; it is itself the speculation of the Creator and invisible creatures. Whence wisdom and science relate to the intellect just as color relates to the subject. And note that just as exterior senses provide the knowledge of temporal things, so intelligence gives the intuition of spiritual things. For just as sensible things relate to the sense, so the intellective virtue relates to the forms that are in the memory, in the imagination, and in fantasy; and furthermore, it extends itself to the speculation of the Creator and of visible recreations. This is the intelligence that emanated from the superabundant fountain of divine goodness into the rational spirit, so that through it, it might be a participant in that beatitude. Because the more one understands God, the more one loves Him. Whence Augustine:

God made the rational creature so that it might understand the highest good, by understanding it would love it, by loving it would possess it, and by possessing it would enjoy it eternally.
Whence well: I contemplate through intelligence what God is in Himself, what He is in the angels, what