I say to explain, or rather call attention to it, for I think that, from what has been said, it is sufficiently clear, that by nature viewed as active we should understand that which is in itself, and is conceived through itself, or those attributes of substance, which express eternal and infinite essence, in other words (Prop.xiv., Coroll.i., and Prop.xvii., Coroll.

ii) God, in so far as he is considered as a free cause.
By nature viewed as passive I understand all that which follows from the necessity of the nature of God, or of any of the attributes of God, that is, all the modes of the attributes of God, in so far as they are considered as things which are in God, and which without God cannot exist or be conceived.
PROP.XXX.

Intellect, in function (actu) finite, or in function infinite, must comprehend the attributes of God and the modifications of God, and nothing else.
Proof .-- A true idea must agree with its object (Ax.

vi.); in other words (obviously), that which is contained in the intellect in representation must necessarily be granted in nature.

But in nature (by Prop.xiv., Coroll.