XIX. That, although we may not comprehend the nature of God, there is yet nothing which we know so clearly as his perfections.
This will appear sufficiently certain and manifest to those who have been accustomed to contemplate the idea of God, and to turn their thoughts to his infinite perfections; for, although we may not comprehend them, because it is of the nature of the infinite not to be comprehended by what is finite, we nevertheless conceive them more clearly and distinctly than material objects, for this reason, that, being simple, and unobscured by limits,[Footnote: After LIMITS, "what of them we do conceive is much less confused. There is, besides, no speculation more calculated to aid in perfecting our understanding, and which is more important than this, inasmuch as the consideration of an object that has no limits to its perfections fills us with satisfaction and assurance."-FRENCH.] they occupy our mind more fully.
XX. That we are not the cause of ourselves, but that this is God, and consequently that there is a God.
But, because every one has not observed this, and because, when we have an idea of any machine in which great skill is displayed, we usually know with sufficient accuracy the manner in which we obtained it, and as we cannot even recollect when the idea we have of a God was communicated to us by him, seeing it was always in our minds, it is still necessary that we should continue our review, and make inquiry after our author, possessing, as we do, the idea of the infinite perfections of a God: for it is in the highest degree evident by the natural light, that that which knows something more perfect than itself, is not the source of its own being, since it would thus have given to itself all the perfections which it knows; and that, consequently, it could draw its origin from no other being than from him who possesses in himself all those perfections, that is, from God.
XXI. That the duration alone of our life is sufficient to demonstrate the existence of God.
The truth of this demonstration will clearly appear, provided we consider the nature of time, or the duration of things; for this is of such a kind that its parts are not mutually dependent, and never co-existent; and, accordingly, from the fact that we now are, it does not necessarily follow that we shall be a moment afterwards, unless some cause, viz., that which first produced us, shall, as it were, continually reproduce us, that is, conserve us. For we easily understand that there is no power in us by which we can conserve ourselves, and that the being who has so much power as to conserve us out of himself, must also by so much the greater reason conserve himself, or rather stand in need of being conserved by no one whatever, and, in fine, be God.
XXII. That in knowing the existence of God, in the manner here explained, we likewise know all his attributes, as far as they can be known by the natural light alone.
There is the great advantage in proving the existence of God in this way, viz., by his idea, that we at the same time know what he is, as far as the weakness of our nature allows; for, reflecting on the idea we have of him which is born with us, we perceive that he is eternal, omniscient, omnipotent, the source of all goodness and truth, creator of all things, and that, in fine, he has in himself all that in which we can clearly discover any infinite perfection or good that is not limited by any imperfection.
XXIII. That God is not corporeal, and does not perceive by means of senses as we do, or will the evil of sin.
For there are indeed many things in the world that are to a certain extent imperfect or limited, though possessing also some perfection; and it is accordingly impossible that any such can be in God. Thus, looking to corporeal nature,[Footnote: In the French, "since extension constitutes the nature of body.">[ since divisibility is included in local extension, and this indicates imperfection, it is certain that God is not body. And although in men it is to some degree a perfection to be capable of perceiving by means of the senses, nevertheless since in every sense there is passivity [Footnote: In the French, "because our perceptions arise from impressions made upon us from another source," i.e., than ourselves.] which indicates dependency, we must conclude that God is in no manner possessed of senses, and that he only understands and wills, not, however, like us, by acts in any way distinct, but always by an act that is one, identical, and the simplest possible, understands, wills, and operates all, that is, all things that in reality exist; for he does not will the evil of sin, seeing this is but the negation of being.