Immutable, as one that can desire and be averse to the same thing, though its Will be always Unchangeable, that is, Omnipresent, without being extended or divisible, that is, a pure Spi∣rit, and at the same time includes all the Per∣fections of Bodies possible to be produc'd.
Nay I dare presume to say, that this Idea thus analyz'd, in respect of a Mind, that never made any Reflection on the Reasons that con∣clude the Existence of a necessary Being, disco∣vering so many Contradictions in that necessary Being, would as soon represent it as an Imagi∣nary Being, as a real one, and that, not suppo∣sing those usual Reasons, that prove to us a first cause of all Beings, and the Reflections that follow them, we should as easily regard that Being as impossible as possible. From whence I at least conclude, that the Idea of a Being abso∣lutely perfect, cannot be look'd on as an Idea un∣doubtedly real, by him that examins it, before his Acquaintance with the ordinary Demonstra∣tions. Consequently, that he that examins it cannot absolutely attribute Existence to that Be∣ing, and which is the same thing, cannot de∣monstrate to himself the Existence of a God, from the Idea of a Being infinitely perfect.
The defect therefore of Descartes's Paralogism, consists in this, that he supposes, before any Demonstrations, the Idea of a Being absolutely perfect, to be taken by the Mind for real, and as having a real Object, which is palpably false.
All this discovers the Original of the Scru∣ples all the World have had, as to that Demon∣stration, and which those themselves have not been clear of, whom the difficulty of resolving