other words, it postulates the essence of the thing, but does not take it away. So long therefore as we regard only the thing itself, without taking into account external causes, we shall not be able to find in it anything which could destroy it. Q.E.D.
PROP. V. Things are naturally contrary, that is, cannot exist in the same object, in so far as one is capable of destroying the other.
Proof.—If they could agree together or co—exist in the same object, there would then be in the said object something which could destroy it; but this, by the foregoing proposition, is absurd, therefore things, &c. Q.E.D.
PROP. VI. Everything, in so far as it is in itself, endeavours to persist in its own being.
Proof.—Individual things are modes whereby the attributes of God are expressed in a given determinate manner (I. xxv. Coroll.); that is, (I. xxxiv.), they are things which express in a given determinate manner the power of God, whereby God is and