(31) Thus, the perfection
of a thing does not annul its existence, but, on the contrary, asserts it.
(11:32) Imperfection, on the other hand, does annul it; therefore we
cannot be more certain of the existence of anything, than of the existence
of a being absolutely infinite or perfect--that is, of God. (33) For
inasmuch as his essence excludes all imperfection, and involves absolute
perfection, all cause for doubt concerning his existence is done away,
and the utmost certainty on the question is given. (11:34) This, I think,
will be evident to every moderately attentive reader.
PROP. [XII] No attribute of substance can be conceived from which
it would follow that substance can be divided.
Proof.- (12:1) The parts into which substance as thus conceived would be
divided, either will retain the nature of substance, or they will not.
(2) If the former, then (by [viii] ) each part will necessarily be
infinite, and (by [vi] ) self-caused, and (by [v] ) will perforce
consist of a different attribute, so that, in that case, several substances
could be formed out of one substance, which (by [vi] ) is absurd.
(12:3) Moreover, the parts (by [ii] ) would have nothing in common
with their whole, and the whole (by [D.iv] and [x] ) could both
exist and be conceived without its parts, which everyone will admit to
be absurd. (4) If we adopt the second alternative, namely, that the
parts will not retain the nature of substance, then, if the whole
substance were divided into equal parts, it would lose the nature of
substance, and would cease to exist, which (by [vii] ) is absurd.
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