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If only on the one hand he had extended his method a little further than he did, and taken into consideration that formal side of art which is dear to classicism, and on the other hand been more confident or shall I say less shy? when he considered the origin of the creative imagination, the ideal conceiver and creator of Natura Naturata, then his scheme would have been complete probably too complete.
For though his "Natura Naturans," or Nature Active, may in a manner be called the Creator of his "Natura Naturata," or Nature Passive, these are consubstantial and co-eternal, neither being before or after the other. Thus for him there was no beginning of the Universe and there could be no end. There was no creation out of nothing, nor any omen of weariness, decay, or death in the eternal order.
But, on closer inspection, we find that the God of whom he speaks is not the Creator and Governor of the world, not a living, personal Being, distinct from Nature and superior to it, not the Holy One and the Just, possessing infinite moral perfections, and exercising a supreme dominion over His works; but, simply, absolute Being, the necessary self-existent Substance, whose known "Attributes" are extension and thought, and whose affections, or "Modes," comprehend all the varieties of finite existence; in short, it is Nature that is God, for every possible existence may be included under the twofold expression of Natura naturans and Natura naturata.
But by natura naturata I understand everything which follows from the necessity of the nature of God, or of any one of God's attributes, that is to say, all the modes of God's attributes in so far as they are considered as things which are in God, and which without God can neither be nor can be conceived.
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