PART I: CONCERNING GOD.
Page: 25

xxiv., Cor.), but also in so far as they are considered as
conditioned for operating in a particular manner (Prop. xxvi.).
If they be not conditioned by God (Prop. 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. 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--Before going any further, I wish here to explain, what
we should understand by nature viewed as active (natura
naturans), and nature viewed as passive (natura naturata). 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 (Prop. xiv., Cor. i., and Prop. xvii., Cor. ii.) God, in so
far as he is considered as a free cause.

By nature viewed as passive I understand all that which follows
from the necessity of the nature of God, or of any of the
attributes of God, that is, all the modes of the attributes of
God, in so far as they are considered as things which are in God,
and which without God cannot exist or be conceived.

XXX. Intellect, in function (actu) finite, or in function
infinite, must comprehend the attributes of God and the
modifications of God, and nothing else.

>>>>>Proof--A true idea must agree with its object (Ax. vi.); in
other words (obviously) that which is contained in the intellect
in representation must necessarily be granted in nature. But in
nature (by Prop. xiv., Cor. i.) there is no substance save God,
nor any modifications save those (Prop. xv.) which are in God,
and cannot without God either be or be conceived. Therefore the
intellect, in function finite, or in function infinite, must
comprehend the attributes of God and the modifications of God,