beings, but only those few taken from ourselves, and from the actions of
our own minds in thinking, and being delighted, and moving several parts
of our bodies; we can no otherwise distinguish in our conceptions the
several species of spirits, one from another, but by attributing those
operations and powers we find in ourselves to them in a higher or lower
degree; and so have no very distinct specific ideas of spirits, except
only of GOD, to whom we attribute both duration and all those other
ideas with infinity; to the other spirits, with limitation: nor, as
I humbly conceive, do we, between GOD and them in our ideas, put any
difference, by any number of simple ideas which we have of one and not
of the other, but only that of infinity. All the particular ideas of
existence, knowledge, will, power, and motion, &c., being ideas derived
from the operations of our minds, we attribute all of them to all sorts
of spirits, with the difference only of degrees; to the utmost we can
imagine, even infinity, when we would frame as well as we can an idea of
the First Being; who yet, it is certain, is infinitely more remote, in
the real excellency of his nature, from the highest and perfectest of
all created beings, than the greatest man, nay, purest seraph, is from
the most contemptible part of matter; and consequently must infinitely
exceed what our narrow understandings can conceive of Him.


12. Of finite Spirits there are probably numberless Species in a
continuous series of gradations.

It is not impossible to conceive, nor repugnant to reason, that there
may be many species of spirits, as much separated and diversified one
from another by distinct properties whereof we have no ideas, as the
species of sensible things are distinguished one from another by
qualities which we know and observe in them. That there should be more