E1P29D
Demonstration — Part I
Latin
Quicquid est in Deo est (per propositionem 15) : Deus autem non potest dici res contingens. Nam (per propositionem 11) necessario, non vero contingenter existit. Modi deinde divinæ naturæ ex eadem etiam necessario, non vero contingenter secuti sunt (per propositionem 16) idque vel quatenus divina natura absolute (per propositionem 21) vel quatenus certo modo ad agendum determinata consideratur (per propositionem 27). Porro horum modorum Deus non tantum est causa quatenus simpliciter existunt (per corollarium propositionis 24) sed etiam (per propositionem 26) quatenus ad aliquid operandum determinati considerantur. Quod si a Deo (per eandem propositionem) determinati non sint, impossibile, non vero contingens est ut se ipsos determinent et contra (per propositionem 27) si a Deo determinati sint, impossibile, non vero contingens est ut se ipsos indeterminatos reddant. Quare omnia ex necessitate divinæ naturæ determinata sunt, non tantum ad existendum sed etiam ad certo modo existendum et operandum nullumque datur contingens. Q.E.D.
English (Elwes 1883)
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.
Modern English
Whatever is, is in God (E1P15). God cannot be called a contingent thing. For God exists necessarily, not contingently (E1P11). The modes of divine nature have also followed from it necessarily, not contingently (E1P16), whether divine nature is considered absolutely (E1P21) or as determined to act in some particular way (E1P27). Also, God is the cause of these modes not only insofar as they simply exist (E1P24C), but also insofar as they are considered as determined to act (E1P26). If they were not determined by God (E1P26), it would be impossible, not contingent, for them to determine themselves. And conversely (E1P27), if they are determined by God, it is impossible, not contingent, for them to render themselves undetermined. Therefore all things are determined by the necessity of divine nature, not only to exist but also to exist and to act in a particular way, and nothing contingent exists. Q.E.D.