XV. That necessary existence is not in the same way comprised in the notions which we have of other things, but merely contingent existence.
The mind will be still more certain of the truth of this conclusion, if it consider that it has no idea of any other thing in which it can discover that necessary existence is contained; for, from this circumstance alone, it will discern that the idea of an all-perfect Being has not been framed by itself, and that it does not represent a chimera, but a true and immutable nature, which must exist since it can only be conceived as necessarily existing.
XVI. That prejudices hinder many from clearly knowing the necessity of the existence of God.
Our mind would have no difficulty in assenting to this truth, if it were, first of all, wholly free from prejudices; but as we have been accustomed to distinguish, in all other things, essence from existence, and to imagine at will many ideas of things which neither are nor have been, it easily happens, when we do not steadily fix our thoughts on the contemplation of the all-perfect Being, that a doubt arises as to whether the idea we have of him is not one of those which we frame at pleasure, or at least of that class to whose essence existence does not pertain.
XVII. That the greater objective (representative) perfection there is in our idea of a thing, the greater also must be the perfection of its cause.
When we further reflect on the various ideas that are in us, it is easy to perceive that there is not much difference among them, when we consider them simply as certain modes of thinking, but that they are widely different, considered in reference to the objects they represent; and that their causes must be so much the more perfect according to the degree of objective perfection contained in them. [Footnote: “as what they represent of their object has more perfection.” — FRENCH.] For there is no difference between this and the case of a person who has the idea of a machine, in the construction of which great skill is displayed, in which circumstances we have a right to inquire how he came by this idea, whether, for example, he somewhere saw such a machine constructed by another, or whether he was so accurately taught the mechanical sciences, or is endowed with such force of genius, that he was able of himself to invent it, without having elsewhere seen anything like it; for all the ingenuity which is contained in the idea objectively only, or as it were in a picture, must exist at least in its first and chief cause, whatever that may be, not only objectively or representatively, but in truth formally or eminently.
XVIII. That the existence of God may be again inferred from the above.
Thus, because we discover in our minds the idea of God, or of an all-perfect Being, we have a right to inquire into the source whence we derive it; and we will discover that the perfections it represents are so immense as to render it quite certain that we could only derive it from an all-perfect Being; that is, from a God really existing. For it is not only manifest by the natural light that nothing cannot be the cause of anything whatever, and that the more perfect cannot arise from the less perfect, so as to be thereby produced as by its efficient and total cause, but also that it is impossible we can have the idea or representation of anything whatever, unless there be somewhere, either in us or out of us, an original which comprises, in reality, all the perfections that are thus represented to us; but, as we do not in any way find in ourselves those absolute perfections of which we have the idea, we must conclude that they exist in some nature different from ours, that is, in God, or at least that they were once in him; and it most manifestly follows [from their infinity] that they are still there.
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.
XXIV. That in passing from the knowledge of God to the k
nowledge of the creatures, it is necessary to remember that our understanding is finite, and the power of God infinite.
But as we know that God alone is the true cause of all that is or can be, we will doubtless follow the best way of philosophizing, if, from the knowledge we have of God himself, we pass to the explication of the things which he has created, and essay to deduce it from the notions that are naturally in our minds, for we will thus obtain the most perfect science, that is, the knowledge of effects through their causes. But that we may be able to make this attempt with sufficient security from error, we must use the precaution to bear in mind as much as possible that God, who is the author of things, is infinite, while we are wholly finite.
XXV. That we must believe all that God has revealed, although it may surpass the reach of our faculties.
Thus, if perhaps God reveal to us or others, matters concerning himself which surpass the natural powers of our mind, such as the mysteries of the incarnation and of the trinity, we will not refuse to believe them, although we may not clearly understand them; nor will we be in any way surprised to find in the immensity of his nature, or even in what he has created, many things that exceed our comprehension.
XXVI. That it is not needful to enter into disputes [Footnote: “to essay to comprehend the infinite.” — FRENCH.] regarding the infinite, but merely to hold all that in which we can find no limits as indefinite, such as the extension of the world, the divisibility of the parts of matter, the number of the stars, etc.
We will thus never embarrass ourselves by disputes about the infinite, seeing it would be absurd for us who are finite to undertake to determine anything regarding it, and thus as it were to limit it by endeavouring to comprehend it. We will accordingly give ourselves no concern to reply to those who demand whether the half of an infinite line is also infinite, and whether an infinite number is even or odd, and the like, because it is only such as imagine their minds to be infinite who seem bound to entertain questions of this sort. And, for our part, looking to all those things in which in certain senses, we discover no limits, we will not, therefore, affirm that they are infinite, but will regard them simply as indefinite. Thus, because we cannot imagine extension so great that we cannot still conceive greater, we will say that the magnitude of possible things is indefinite, and because a body cannot be divided into parts so small that each of these may not be conceived as again divided into others still smaller, let us regard quantity as divisible into parts whose number is indefinite; and as we cannot imagine so many stars that it would seem impossible for God to create more, let us suppose that their number is indefinite, and so in other instances.
XXVII. What difference there is between the indefinite and the infinite.
And we will call those things indefinite rather than infinite, with the view of reserving to God alone the appellation of infinite; in the first place, because not only do we discover in him alone no limits on any side, but also because we positively conceive that he admits of none; and in the second place, because we do not in the same way positively conceive that other things are in every part unlimited, but merely negatively admit that their limits, if they have any, cannot be discovered by us.
XXVIII. That we must examine, not the final, but the efficient, causes of created things.
Likewise, finally, we will not seek reasons of natural things from the end which God or nature proposed to himself in their creation (i. e., final causes), [Footnote: “We will not stop to consider the ends which God proposed to himself in the creation of the world, and we will entirely reject from our philosophy the search of final causes!” — French.] for we ought not to presume so far as to think that we are sharers in the counsels of Deity, but, considering him as the efficient cause of all things, let us endeavour to discover by the natural light [Footnote: “Faculty of reasoning.” — FRENCH.] which he has planted in us, applied to those of his attributes of which he has been willing we should have some knowledge, what must be concluded regarding those effects we perceive by our senses; bearing in mind, however, what has been already said, that we must only confide in this natural light so long as nothing contrary to its dictates is revealed by God himself. [Footnote: The last clause, beginning “bearing in mind.” is omitted in the French.]
XXIX. That God is not the cause of our errors.
The first attribute of God which here falls to be considered, is that he is absolutely veracious and the source of all light, so that it is plainly repugnant for him to deceive us, or to be properly and positively the cause of the errors to which we are consciously subject; for although the address to deceive seems to be some mark of subtlety of mind among men, yet without doubt the will to deceive only proceeds from malice or from fear and weakness, and consequently cannot be attributed to God.
XXX. That consequently all which we clearly perceive is true, and that we are thus delivered from the doubts above proposed.
Whence it follows, that the light of nature, or faculty of knowledge given us by God, can never compass any object which is not true, in as far as it attains to a knowledge of it, that is, in as far as the object is clearly and distinctly apprehended. For God would have merited the appellation of a deceiver if he had given us this faculty perverted, and such as might lead us to take falsity for truth [when we used it aright]. Thus the highest doubt is removed, which arose from our ignorance on the point as to whether perhaps our nature was such that we might be deceived even in those things that appear to us the most evident. The same principle ought also to be of avail against all the other grounds of doubting that have been already enumerated. For mathematical truths ought now to be above suspicion, since these are of the clearest. And if we perceive anything by our senses, whether while awake or asleep, we will easily discover the truth provided we separate what there is of clear and distinct in the knowledge from what is obscure and confused. There is no need that I should here say more on this subject, since it has already received ample treatment in the metaphysical Meditations; and what follows will serve to explain it still more accurately.
XXXI. That our errors are, in respect of God, merely negations, but, in respect of ourselves, privations.
But as it happens that we frequently fall into error, although God is no deceiver, if we desire to inquire into the origin and cause of our errors, with a view to guard against them, it is necessary to observe that they depend less on our understanding than on our will, and that they have no need of the actual concourse of God, in order to their production; so that, when considered in reference to God, they are merely negations, but in reference to ourselves, privations.
XXXII. That there are only two modes of thinking in us, viz., the perception of the understanding and the action of the will.
For all the modes of thinking of which we are conscious may be referred to two general classes, the one of which is the perception or operation of the understanding, and the other the volition or operation of the will. Thus, to perceive by the senses (SENTIRE), to imagine, and to conceive things purely intelligible, are only different modes of perceiving (PERCIP IENDI); but to desire, to be averse from, to affirm, to deny, to doubt, are different modes of willing.
XXXIII. That we never err unless when we judge of something which we do not sufficiently apprehend.
When we apprehend anything we are in no danger of error, if we refrain from judging of it in any way; and even when we have formed a judgment regarding it, we would never fall into error, provided we gave our assent only to what we clearly and distinctly perceived; but the reason why we are usually deceived, is that we judge without possessing an exact knowledge of that of which we judge.
XXXIV. That the will as well as the understanding is required for judging.
I admit that the understanding is necessary for judging, there being no room to suppose that we can judge of that which we in no way apprehend; but the will also is required in order to our assenting to what we have in any degree perceived. It is not necessary, however, at least to form any judgm
ent whatever, that we have an entire and perfect apprehension of a thing; for we may assent to many things of which we have only a very obscure and confused knowledge.
XXXV. That the will is of greater extension than the understanding, and is thus the source of our errors.
Further, the perception of the intellect extends only to the few things that are presented to it, and is always very limited: the will, on the other hand, may, in a certain sense, be said to be infinite, because we observe nothing that can be the object of the will of any other, even of the unlimited will of God, to which ours cannot also extend, so that we easily carry it beyond the objects we clearly perceive; and when we do this, it is not wonderful that we happen to be deceived.
XXXVI. That our errors cannot be imputed to God.
But although God has not given us an omniscient understanding, he is not on this account to be considered in any wise the author of our errors, for it is of the nature of created intellect to be finite, and of finite intellect not to embrace all things.
XXXVII. That the chief perfection of man is his being able to act freely or by will, and that it is this which renders him worthy of praise or blame.
That the will should be the more extensive is in harmony with its nature: and it is a high perfection in man to be able to act by means of it, that is, freely; and thus in a peculiar way to be the master of his own actions, and merit praise or blame. For self- acting machines are not commended because they perform with exactness all the movements for which they were adapted, seeing their motions are carried on necessarily; but the maker of them is praised on account of the exactness with which they were framed, because he did not act of necessity, but freely; and, on the same principle, we must attribute to ourselves something more on this account, that when we embrace truth, we do so not of necessity, but freely.