Descartes, René
,
Renati Des-Cartes principia philosophiae
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tingit, cùm in entis ſummè perfecti contemplatione
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non ſmus planè defixi, ut dubitemus an fortè ejus
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idea una ſit ex iis, quas ad arbitrium eſſinximus, aut
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ſaltem ad quarum eſſentiam exiſtentia non pertinet. </
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XVI.
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Praejudicia impedire,
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quominùs iſta neceſ
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ſitas exiſstentiae Dei
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ab omnibus clarè co
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gnoscatur. </
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Ulteriùs verò conſiderantes ideas quas in nobis
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habemus, videmus quidem illas, quatenus ſunt qui
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dam modi cogitandi, non multùm à ſe mutuò differre,
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ſed quatenus una unam rem, alia aliam repraeſentat,
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eſſe valde diverſas; & quò plus perfectionis objectivae
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in ſe continent, eo perfectiorem ipſarum cauſam eſſe
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debere. </
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>Nam quemadmodum, ſi quis in ſe habet
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ideam alicujus machinae valde artificioſae, meritò
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quaeri poteſt quaenam ſit cauſa àquâ illam habet:
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an nempe viderit alicubi talem machinam ab alio
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factam; an mechanicas ſcientias tam accuratè didi
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cerit, anve tanta ſit in eo ingenii vis, ut ipſam nullibi
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unquam viſam per ſe excogitare potuerit? Totum enim
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artificium quod in ideâ illâ objectivè tantùm ſive
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tanquam in imagine continetur, debet in ejus cauſâ,
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qualiſcunque tandem ſit, non tantùm objectivèſive
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repraeſentativè, ſaltem in primâ & praecipuâ, ſed reipſâ
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formaliter aut eminenter contineri. </
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XVII.
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Quò cujuſque ex noſtris
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ideis objectiva perfec
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tio major eſt, eò ejus
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causam eſſe debere
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majorem. </
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Sic, quia Dei ſive entis ſummi ideam habemus in
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nobis, jure poſſumus examinare à quânam causâ
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illam habeamus; tantamque in eâ immenſitatem inve
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niemus, ut planè ex eo ſimus certi, non poſſe illam
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nobis ſuiſſe inditam, niſi à re in quà fit revera om
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nium perfectionum complementum, hoc eſt, niſi à
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Deo realiter exiſtente. </
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>Eſt enim lumine naturali notiſ
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ſimum, non modò à nihilo nihil fieri; nec id quod eſt perfectius ab eo quod eſt
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minùs perfectum, ut à cauſâ </
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