eternity.
We may add that the bases of reason are the notions (II.
xxxviii.), which answer to things common to all, and which (II.
xxxvii.) do not answer to the essence of any particular thing:
which must therefore be conceived without any relation to time,
under a certain form of eternity.

PROP. XLV. Every idea of every body, or of every particular
thing actually existing, necessarily involves the eternal and
infinite essence of God.

Proof.--The idea of a particular thing actually existing
necessarily involves both the existence and the essence of the
said thing (II. viii.). Now particular things cannot be
conceived without God (I. xv.); but, inasmuch as (II. vi.) they
have God for their cause, in so far as he is regarded under the
attribute of which the things in question are modes, their ideas
must necessarily involve (I. Ax. iv.) the conception of the
attributes of those ideas--that is (I. vi.), the eternal and
infinite essence of God. Q.E.D.

Note.--By existence I do not here mean duration--that is,
existence in so far as it is conceived abstractedly, and as a
certain form of quantity. I am speaking of the very nature of
existence, which is assigned to particular things, because they
follow in infinite numbers and in infinite ways from the eternal
necessity of God's nature (I. xvi.). I am speaking, I repeat, of
the very existence of particular things, in so far as they are in
God. For although each particular thing be conditioned by
another particular thing to exist in a given way, yet the force
whereby each particular thing perseveres in existing follows from
the eternal necessity of God's nature (cf. I. xxiv. Coroll.).

PROP. XLVI. The knowledge of the eternal and infinite essence of
God which every idea involves is adequate and perfect.

Proof.--The proof of the last proposition is universal; and
whether a thing be considered as a part or a whole, the idea
thereof, whether of the whole or of a part (by the last Prop.),
will involve God's eternal and infinite essence. Wherefore,
that, which gives knowledge of the eternal and infinite essence
of God, is common to all, and is equally in the part and in the
whole; therefore (II. xxxviii.) this knowledge will be adequate.
Q.E.D.

PROP. XLVII. The human mind has an adequate knowledge of the
eternal and infinite essence of God.

Proof.--The human mind has ideas (II. xxii.), from which (II.
xxiii.) it perceives itself and its own body (II. xix.)