(3) For (by [xi] ) he exists necessarily, and
not contingently. (4) Further, the modes of the divine nature follow
therefrom necessarily, and not contingently ([xvi] ); and they thus follow,
whether we consider the divine nature absolutely or whether we consider it
as in any way conditioned to act ([xxvii] ). (5) Further, God is not only
the cause of these modes, in so far as they simply exist (by [xxiv]
Coroll.), but also in so far as they are considered as conditioned for
operating in a particular manner ([xxvi] ). (29:6) If they be not
conditioned by God ([xxvi] ), it is impossible, and not contingent, that
they should condition themselves; contrariwise, if they be conditioned
by God, it is impossible, and not contingent that they should render
themselves unconditioned. (29:7) Wherefore all things are conditioned by
the necessity of the divine nature, not only to exist, but also to exist
and operate in a particular manner, and there is nothing that is contingent.
Q.E.D.
Note.- (29:8) Before going any further, I wish here to explain, what we
should understand by nature viewed as active (natura natarans), and nature
viewed as passive (natura naturata). (9) I say to explain, or rather call
attention to it, for I think that, from what has been said, it is
sufficiently clear, that by nature viewed as active we should understand
that which is in itself, and is conceived through itself, or those
attributes of substance, which express eternal and infinite essence, in
other words ([xiv] Coroll.
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