(4) For whether things exist, or do not exist,
whenever we contemplate their essence, we see that it involves neither
existence nor duration; consequently, it cannot be the cause of either
the one or the other. (5) God must be the sole cause, inasmuch as to
him alone does existence appertain. ([xiv] Coroll. i.) Q.E.D.
PROP. [XXV] God is the efficient cause not only of the existence
of things, but also of their essence.
Proof.- (25:1) If this be denied, then God is not the cause of the essence
of things; and therefore the essence of things can (by [A.iv] ) be
conceived without God. (2) This (by [xv] ) is absurd. (3) Therefore,
God is the cause of the essence of things. Q.E.D.
Note.- (25:4) This proposition follows more clearly from [xvi] . (5) For
it is evident thereby that, given the divine nature, the essence of things
must be inferred from it, no less than their existence, in a word, God
must be called the cause of all things, in the same sense as he is
called the cause of himself. (6) This will be made still clearer by the
following corollary.
Corollary.- (25:7) Individual things are nothing but modifications
of the attributes of God, or modes by which the attributes of God
are expressed in a fixed and definite manner. (8) The proof appears
from [xv] and [D.v] .
PROP. [XXVI] A thing which is conditioned to act in a particular
manner, has necessarily been thus conditioned by God;
and that which has not been conditioned by God cannot
condition itself to act.
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