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There is no danger that we shall not know what is thus true when we see it. The sane reason cannot reject it. “The true,” says Novalis, “is that which we cannot help believing.” It is the perceptio per solam essentiam of Spinoza. It asks not faith nor yet testimony; it stands in need of neither. Mathematical truth is of this nature. We cannot, if we try, believe that twice two is five.
* Anima corpori naturaliter unitur; est enim secundum suam essentiam corporis forma; est igitur contra naturam animaæ absque corpore esse. Sum. contr. gent., lib. 4, cap. 79. .... Ad secundum, dicendum quod anima Abrahæ non est proprie loquendo ipso Abraham, sed pars eius, et sic de aliis.
Ratio est, quoniam diabolus essentiam creaturae seu lamiae immutare non potest, multo minus efficere ut majus corpus penetret per spatium inproportionatum, alioquin corporum penetratio esset admittenda quod contra naturam et omne Physicorum principium est."
Essentiam beatitudinis formalis primo ac principaliter consistere in clara Dei visione, in qua, quasi in fonte ac radice tota beatitudinis perfectio continetur.
And in the following proposition, the seventh, of the same part, he adds: conatus, quo unaquoeque res in suo esse perseverare conatur, nihil est proeter ipsius rei actualem essentiam that is, the endeavour wherewith everything endeavours to persist in its own being is nothing but the actual essence of the thing itself.
'Deus, according to Spinoza's definition, 'est ens constans infinitis attributis quorum unumquodque æternam et infinitam essentiam exprimit. Under each of these attributes infinita sequuntur, and everything which an infinite intelligence can conceive, and an infinite power can produce, everything which follows as a possibility out of the divine nature, all things which have been, and are, and will be, find expression and actual existence, not under one attribute only, but under each and every attribute.
Each one shall know according to his individual capacity, which the Light of glory will give him. Each one shall be filled to overflowing, and desire no more. But more of this when we come to speak of the degrees of glory. * .... Angeli superiores, inferiores a nescientia purgant. Angeli autem inferiores vident essentiam divinam: ergo angelus videns essentiam divinam, potest aliqua nescire.
Moreover, Philo's definition of the Supreme Being would not be inconsistent with that "substantia constans infinitis attributis, quorum unumquodque aeternam et infinitam essentiam exprimit," given by another great Israelite, were it not that Spinoza's doctrine of the immanence of the Deity in the world puts him, at any rate formally, at the antipodes of theological speculation.
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