“Now the intellect of God is the cause both of the essence and the existence of our intellect; therefore, the intellect of God in so far as it is conceived to constitute the divine essence, differs from our intellect both in respect to essence and in respect to existence, nor can it in anywise agree therewith save in name, as we said before. The reasoning would be identical in the case of the will, as anyone can easily see.
PROP. XVIII. God is the indwelling and not the transient cause of all things.
Proof.—All things which are, are in God, and must be conceived through God (by Prop. xv.) , therefore (by Prop. xvi., Coroll. i.) God is the cause of those things which are in him. This is our first point.”