ird axiom.

PROP. XXVIII. Every individual thing, or everything which is
finite and has a conditioned existence, cannot exist or be
conditioned to act, unless it be conditioned for existence and
action by a cause other than itself, which also is finite, and
has a conditioned existence; and likewise this cause cannot in
its turn exist, or be conditioned to act, unless it be
conditioned for existence and action by another cause, which also
is finite, and has a conditioned existence, and so on to
infinity.

Proof.--Whatsoever is conditioned to exist and act, has been
thus conditioned by God (by Prop. xxvi. and Prop. xxiv.,
Coroll.).

But that which is finite, and has a conditioned existence,
cannot be produced by the absolute nature of any attribute of God;
for whatsoever follows from the absolute nature of any
attribute of God is infinite and eternal (by Prop. xxi.). It
must, therefore, follow from some attribute of God, in so far as
the said attribute is considered as in some way modified; for
substance and modes make up the sum total of existence (by Ax. i.
and Def. iii., v.), while modes are merely modifications of the
attributes of God. But from God, or from any of his attributes,
in so far as the latter is modified by a modification infinite
and eternal, a conditioned thing cannot follow. Wherefore it
must follow from, or be conditioned for, existence and action by
God or one of his attributes, in so far as the latter are
modified by some modification which is finite, and has a
conditioned existence. This is our first point. Again, this
cause or this modification (for the reason by which we
established the first part of this proof) must in its turn be
conditioned by another cause, which also is finite, and has a
conditioned existence, and, again, this last by another (for the
same reason); and so on (for the same reason) to infinity.
Q.E.D.

Note.--As certain things must be produced immediately by God,
namely those things which necessarily follow from his absolute
nature, through the means of these primary attributes, which,
nevertheless, can neither exist nor be conceived without God, it
follows:--1. That God is absolutely the proximate cause of those
things immediately produced by him. I say absolutely, not after
his kind, as is usually stated. For the effects of God cannot
either exist or be conceived without a cause (Prop. xv. and Prop.
xxiv. Coroll.). 2. That God cannot properly be styled the r