cause of individual things, except for the sake of distinguishing
these from what he immediately produces, or rather from what
follows from his absolute nature. For, by a remote cause, we
understand a cause which is in no way conjoined to the effect.
But all things which are, are in God, and so depend on God, that
without him they can neither be nor be conceived.

PROP. XXIX. Nothing in the universe is contingent, but all
things are conditioned to exist and operate in a particular
manner by the necessity of the divine nature.
Proof.-Whatsoever is, is in God (Prop. xv.). But God cannot
be called a thing contingent. For (by Prop. xi.) he exists
necessarily, and not contingently. Further, the modes of the
divine nature follow therefrom necessarily, and not contingently
(Prop. xvi.) ; and they thus follow, whether we consider the
divine nature absolutely, or whether we consider it as in any way
conditioned to act (Prop. xxvii.). Further, God is not only the
cause of these modes, in so far as they simply exist (by Prop.
xxiv, Coroll.), 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