Ethica Part I: De Deo

Substance is by nature prior to its modifications.

Two substances whose attributes are different have nothing in common.

Things which have nothing in common cannot be one the cause of the other.

Two or more distinct things are distinguished either by the difference of attributes or of modifications.

There cannot exist two or more substances having the same nature or attribute.

One substance cannot be produced by another substance.

Existence belongs to the nature of substance.

Every substance is necessarily infinite.

The more reality or being a thing has, the greater the number of its attributes.

Each particular attribute of the one substance must be conceived through itself.

God, or substance consisting of infinite attributes, necessarily exists.

No attribute of substance can be conceived from which it would follow that substance can be divided.

Substance absolutely infinite is indivisible.

Besides God no substance can be granted or conceived.

Whatsoever is, is in God, and without God nothing can be or be conceived.

From the necessity of the divine nature must follow an infinite number of things in infinite ways.

God acts solely by the laws of his own nature, and is not constrained by anyone.

God is the indwelling and not the transient cause of all things.

God, and all the attributes of God, are eternal.

The existence of God and his essence are one and the same.

All things which follow from the absolute nature of any attribute of God must always exist and be infinite.

Whatsoever follows from any attribute of God modified by an infinite necessary modification must also exist necessarily and as infinite.

Every mode which exists necessarily and as infinite must follow from the absolute nature of some attribute, or from an attribute modified by a necessary infinite modification.

The essence of things produced by God does not involve existence.

God is the efficient cause not only of the existence of things, but also of their essence.

A thing conditioned to act in a particular manner has necessarily been so conditioned by God.

A thing conditioned by God cannot render itself unconditioned.

Every finite thing with conditioned existence requires an external finite cause, and so on to infinity.

Nothing in the universe is contingent, but all things are conditioned by the necessity of the divine nature.

Intellect, finite or infinite, must comprehend the attributes and modifications of God, and nothing else.

The intellect in function, as will, desire, love, etc., refers to passive nature, not active nature.

Will cannot be called a free cause, but only a necessary cause.

Things could not have been brought into being by God in any manner or order different from that which has obtained.

God's power is identical with his essence.

Whatsoever we conceive to be in the power of God, necessarily exists.

There is no cause from whose nature some effect does not follow.