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The human mind is so formed that it always unconsciously applies the principle of the causa sufficiens. For every series of facts that are identical, it demands a cause, a law; and a vague dismay seizes upon it when it is unable to guess this cause and to trace out this law.
The nature of an action, wherein a ceremony is used, cannot be the cause of the abuse of that ceremony; neither can the abuse of a ceremony proceed from the nature of the action wherein it is used, as one effect from the cause, for nihil potest esse homini causa sufficiens peccati, except only propria voluntas . 5.
Nihil potest esse homini causa sufficiens peccati, quod est spiritualis ruina, nisi propria voluntas; et ideo dicta vel facta alterius hominis possunt esse solum causa imperfecta aliqualiter inducens ad ruinam, saith Aquinas, giving a reason why, in the definition of scandals, he saith not that it giveth cause, but that it giveth occasion of ruin.
For if the definite quantities have a ground, and therefore a reality, in the external world, and independent of the mind that perceives them, this ground is ipso facto a quality; the very etymon of this world showing that a quality, not taken in its own nature but in relation to another thing, is to be defined causa sufficiens, entia, de quibus loquimur; esse talia, qualia sunt.
Thus it becomes clear how Leibnitz in the ratio sufficiens has final causes chiefly in mind. The highest truths of reason are the identical principles, which are self-evident; from these intuitive truths all others are to be derived by demonstration proof is analysis and, as free from contradictions, demonstration.
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