stances (as wc shall sec hereafter), and I mention them as such according to common apprehension; yet they being not perhaps so truly active powers as our hasty thoughts are apt to represent them, I judge it not amiss, by this intimation, to direct our minds to the consideration of God and spirits, for the clearest idea of active powers.
Power includes relation§ 3. I confess power includes in it some kind of relation (a relation to action or change), as indeed which of our ideas, of what kind soever, when attentively considered, does not? For our ideas of extension, duration, and number, do they not all contain in them a secret relation of the parts? Figure and motion have something relative in them much more visibly: and sensible qualities, as colours and smells, &c. what are they but the powers of different bodies, in relation to our perception? &c. And if considered in the things themselves, do they not depend on the bulk, figure, texture, and motion of the parts? All which include some kind of relation in them. Our idea therefore of power, I think, may well have a place amongst other simple ideas, and be considered as one of them, being one of those that make a principal ingredient in our complex ideas of substances, as we shall hereafter have occasion to observe.
The clearest idea of active power had from spirit.§ 4. We are abundantly furnished with the idea of passive power by almost all sorts of sensible things. In most of them we cannot avoid observing their sensible qualities, nay, their very substances, to be in a continual flux: and therefore with reason we look on them as liable still to the same change. Nor have we of active power (which is the more proper signification of the word power) fewer instances; since whatever change is observed, the mind must collect a power somewhere able to make that change, as well as a possibility in the thing itself to receive it. But yet, if we will consider it attentively, bodies, by our senses, do not afford us so clear and distinct an idea of active
