gle should make itself three angles bigger than
two right ones. For it is as repugnant to the idea of senseless matter,
that it should put into itself sense, perception, and knowledge, as it
is repugnant to the idea of a triangle, that it should put into itself
greater angles than two right ones.

6. And therefore God.

Thus, from the consideration of ourselves, and what we infallibly find
in our own constitutions, our reason leads us to the knowledge of this
certain and evident truth,--THAT THERE IS AN ETERNAL, MOST POWERFUL, AND
MOST KNOWING BEING; which whether any one will please to call God, it
matters not. The thing is evident; and from this idea duly considered,
will easily be deduced all those other attributes, which we ought to
ascribe to this eternal Being. [If, nevertheless, any one should be
found so senselessly arrogant, as to suppose man alone knowing and wise,
but yet the product of mere ignorance and chance; and that all the rest
of the universe acted only by that blind haphazard; I shall leave with
him that very rational and emphatical rebuke of Tully (1. ii. De Leg.),
to be considered at his leisure: 'What can be more sillily arrogant
and misbecoming, than for a man to think that he has a mind and
understanding in him, but yet in all the universe beside there is no
such thing? Or that those things, which with the utmost stretch of his
reason he can scarce comprehend, should be moved and managed without any
reason at all?' QUID EST ENIM VERIUS, QUAM NEMINEM ESSE OPORTERE TAM
STULTE AROGANTEM, UT IN SE MENTEM ET RATIONEM PUTET INESSE IN COELO
MUNDOQUE NON PUTET? AUT EA QUOE VIZ SUMMA INGENII RATIONE COMPREHENDAT,
NULLA RATIONE MOVERI PUTET?]

From what has been said, it is plain to me we have a more certain
knowledge of the existence of a God, than of anything: our senses have
not immediately discovered to us. Nay, I presume I may say, that we more
certainly know that there is a God, than that there is anything else
without us. When I say we KNOW, I mean there is such a knowledge within
our reach which we cannot miss, if we will but apply our minds to that,
as we do to several other inquiries.

7. Our idea of a most perfect Being, not the sole Proof of a God.

How far the IDEA of a most perfect being, which a man, may frame in his
mind, does or does not prove the EXISTENCE of a God, I will not here
examine. For in the different make of men's tempers and application of
their thoughts, some argume