E2P20D
Demonstration — Part II
Latin
Cogitatio attributum Dei est (per propositionem 1 hujus) adeoque (per propositionem 3 hujus) tam ejus quam omnium ejus affectionum et consequenter (per propositionem 11 hujus) mentis etiam humanæ debet necessario in Deo dari idea. Deinde hæc mentis idea sive cognitio non sequitur in Deo dari quatenus infinitus sed quatenus alia rei singularis idea affectus est (per propositionem 9 hujus). Sed ordo et connexio idearum idem est ac ordo et connexio causarum (per propositionem 7 hujus); sequitur ergo hæc mentis idea sive cognitio in Deo et ad Deum eodem modo refertur ac idea sive cognitio corporis. Q.E.D.
English (Elwes 1883)
Thought is an attribute of God (II. i.); therefore (II. iii.) there must necessarily be in God the idea both of thought itself and of all its modifications, consequently also of the human mind (II. xi.). Further, this idea or knowledge of the mind does not follow from God, in so far as he is infinite, but in so far as he is affected by another idea of an individual thing (II. ix.). But (II. vii.) the order and connection of ideas is the same as the order and connection of causes; therefore this idea or knowledge of the mind is in God and is referred to God, in the same manner as the idea or knowledge of the body. Q.E.D.
Modern English
Thought is an attribute of God (E2P1), and therefore (E2P3) an idea of thought itself and of all its affections must necessarily be in God, and consequently (E2P11) also an idea of the human mind. This idea or knowledge of the mind does not follow in God insofar as he is infinite, but insofar as he is affected by another idea of a singular thing (E2P9). But the order and connection of ideas is the same as the order and connection of causes (E2P7), so this idea or knowledge of the mind follows in God and is referred to God in the same manner as the idea or knowledge of the body. Q.E.D.