By the natural immortality of the soul we mean that it is not liable to be either broken or dissolved by the ordinary laws of Nature or motion.  The soul itself is indivisible, incorporeal, unextended, and is consequently incorruptible.

III.—­OUR KNOWLEDGE OF GOD

Though there be some things which convince us that human agents are concerned in producing them, yet it is evident to everyone that those things which are called the works of Nature—­that is, the far greater part of the ideas or sensations perceived by us—­are not produced by, nor dependent on, the wills of men.  There is, therefore, some other spirit that causes them, since they cannot subsist themselves.

If we attentively consider the constant regularity, order, and concatenation of natural things, the surprising magnificence, beauty, and perfection of the larger, and the exquisite contrivance of the smaller parts together with the exact harmony and correspondence of the whole—­I say, if we consider all these things, and at the same time attend to the import of the attributes, one eternal, infinitely wise, good, and perfect, we shall clearly perceive that they belong to the aforesaid Spirit, who works all in all, and by whom all things consist.

Hence it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever, distinct from ourselves.  We may even assert that the existence of God is far more evidently perceived than the existence of men, because the effects of Nature are infinitely more numerous and considerable than those ascribed to human agents.  There is not any one mark that denotes a man, or effect produced by him, which does not more strongly evince the being of that Spirit who is the Author of Nature.

It seems to be a general pretence of the unthinking herd that they cannot see God.  Could we but see Him, say they, as we see a man, we should believe that He is, and, believing, obey His commands.  But we need only open our eyes to see the sovereign Lord of all things with a more full and clear view than we do any one of our fellow-creatures.  We do not see a man, if by “man” is meant that which lives, moves, perceives, and thinks as we do; but only such a collection of ideas as directs us to think there is a distinct principle of thought and motion like to ourselves, accompanying and represented by it.  And after the same manner we see God.

Men are surrounded with such clear manifestations of Deity, yet are so little affected by them that they seem, as it were, blinded with excess of light.

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DESCARTES

DISCOURSE ON METHOD