His proof follows logically from prior propositions. In fact, the concept of a single substance forces this notion of causality (I.P14C1). Further, in the definitions, I.D1 on self-caused and I.D7 on freedom both convey notions that are grounded in immanence.
The notion of a causa transiens seems to be one of those in which we are inclined to anthropomorphize God - as we struggle with our environment, we impute the same transitive causality to God, but simply on a more powerful basis. I think of my learning in physics with notions of things banging around as causa transiens. Here is the billiard ball's causality of Newtonian physics - that there exists an absolute space and linear time within which all interactions occur. Particle A travels distance X in time Y and hits particle B. Within the realm of identity, there is unity of subject A and object B, moving and interacting in absolute (Cartesian) space.
But Spinoza has drawn his framework from God, not our human framework. The resulting insights do allow us to reanalyze our experiences as a sense of acting within a reality of an unfolding bumping up against a contiguous unfolding around us. The notion seems biological. When I think of plants, there is a sense of unfolding. The concept of a seed seems to embody causa immanens. A seed contains DNA which is composed of differential relations and singular points (both as potentia or "intensive power") which create the plant, expressing itself (as Potestas or "actualized power") in a process of morphogenesis or progressive differentiation.
Deus est omnium rerum causa immanens, non vero transiens.
Translated as,
God is the immanent cause of all things, specifically not the transitive cause.
The distinction between immanens or "immanent" and transiens or "transitive" is critical and has profound ramifications. Causally, God's infinity does not allow for a non-God space in which the effect is not also God. Cause and effect are both God. Viewed correctly, this distinction removes many false perceptions of God's engagement.
Demonstratio: Omnia quae sunt, in Deo sunt, et per Deum concipi debent (per propositionem 15) adeoque (per corollarium I propositionis 16 hujus) Deus rerum quae in ipso sunt, est causa, quod est primum. Deinde extra Deum nulla potest dari substantia (per propositionem 14) hoc est (per definitionem 3) res quae extra Deum in se sit, quod erat secundum. Deus ergo est omnium rerum causa immanens, non vero transiens. Q.E.D.
Translated as,
Everything which is, is in God, and must be conceived through God (by P15) and to such an extent (by P16C1) God is the cause of things which are in itself. That is the first thing. Next, outside God no substance (by P14) can be given, that is (by D3) a thing which in itself outside God. That was the second. God, therefore, is the immanent cause of all things, specifically not the transitive cause.
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