PART I: CONCERNING GOD.
Page: 16

the necessity of the divine nature, or, what is the same thing,
solely from the laws of his nature, an infinite number of things
absolutely follow in an infinite number of ways; and we proved
(in Prop. xv.), that without God nothing can be nor be conceived;
but that all things are in God. Wherefore nothing can exist
outside himself, whereby he can be conditioned or constrained to
act. Wherefore God acts solely by the laws of his own nature,
and is not constrained by anyone. Q.E.D.

<<<<which, either extrinsically or intrinsically, besides the
perfection of his own nature, moves God to act.

<<<<cause. For God alone exists by the sole necessity of his nature
(by Prop. xi. and Prop. xiv., Cor. i.), and acts by the sole
necessity of his own nature, wherefore God is (by Def. vii.) the
sole free cause. Q.E.D.

*****Note--Others think that God is a free cause, because he can,
as they think, bring it about, that those things which we have
said follow from his nature--that is, which are in his power,
should not come to pass, or should not be produced by him. But
this is the same as if they said, that God could bring it about,
that it should follow from the nature of a triangle that its
three interior angles should not be equal to two right angles; or
that from a given cause no effect should follow, which is absurd.

Moreover, I will show below, without the aid of this
proposition, that neither intellect nor will appertain to God's
nature. I know that there are many who think that they can show,
that supreme intellect and free will do appertain to God's
nature; for they say they know of nothing more perfect, which
they can attribute to God, than that which is the highest
perfection in ourselves. Further, although they conceive God as
actually supremely intelligent, they yet do not believe that he
can bring into existence everything which he actually
understands, for they think that they would thus destroy God's
power. If, they contend, God had created everything which is in