1p11sc.md (2542B)
1 In this last proof, I have purposely shown God's 2 existence à posteriori, so that the proof might be more easily 3 followed, not because, from the same premises, God's existence 4 does not follow à priori. For, as the potentiality of existence 5 is a power, it follows that, in proportion as reality increases 6 in the nature of a thing, so also will it increase its strength 7 for existence. Therefore a being absolutely infinite, such as 8 God, has from himself an absolutely infinite power of existence, 9 and hence he does absolutely exist. Perhaps there will be many 10 who will be unable to see the force of this proof, inasmuch as 11 they are accustomed only to consider those things which flow from 12 external causes. Of such things, they see that those which 13 quickly come to pass–that is, quickly come into existence–quickly 14 also disappear; whereas they regard as more difficult of 15 accomplishment–that is, not so easily brought into 16 existence–those things which they conceive as more complicated. 17 18 However, to do away with this misconception, I need not here 19 show the measure of truth in the proverb, "What comes quickly, 20 goes quickly," nor discuss whether, from the point of view of 21 universal nature, all things are equally easy, or otherwise: I 22 need only remark that I am not here speaking of things, which 23 come to pass through causes external to themselves, but only of 24 substances which (by Prop. vi.) cannot be produced by any 25 external cause. Things which are produced by external causes, 26 whether they consist of many parts or few, owe whatsoever 27 perfection or reality they possess solely to the efficacy of 28 their external cause; and therefore their existence arises 29 solely from the perfection of their external cause, not from 30 their own. Contrariwise, whatsoever perfection is possessed by 31 substance is due to no external cause; wherefore the existence 32 of substance must arise solely from its own nature, which is 33 nothing else but its essence. Thus, the perfection of a thing 34 does not annul its existence, but, on the contrary, asserts it. 35 Imperfection, on the other hand, does annul it; therefore we 36 cannot be more certain of the existence of anything, than of the 37 existence of a being absolutely infinite or perfect–that is, of 38 God. For inasmuch as his essence excludes all imperfection, and 39 involves absolute perfection, all cause for doubt concerning his 40 existence is done away, and the utmost certainty on the question 41 is given. This, I think, will be evident to every moderately 42 attentive reader. 43 44