For if we examine the idea we have of the incomprehensible Supreme Being, we shall find that we come by it the same way; and that the complex ideas we have both of God, and separate spirits, are made of the simple ideas we receive from reflection; v.g. having, from what we experiment in ourselves, got the ideas of existence and duration; of knowledge and power; of pleasure and happiness; and of several other qualities and powers, which it is better to have than to be without; when we would frame an idea the most suitable we can to the Supreme Being, we enlarge every one of these with our idea of infinity; and so putting them together, make our complex idea of God.  For that the mind has such a power of enlarging some of its ideas, received from sensation and reflection, has been already shown.

34.  Our complex idea of God as infinite.

If I find that I know some few things, and some of them, or all, perhaps imperfectly, I can frame an idea of knowing twice as many; which I can double again, as often as I can add to number; and thus enlarge my idea of knowledge, by extending its comprehension to all things existing, or possible.  The same also I can do of knowing them more perfectly; i.e. all their qualities, powers, causes, consequences, and relations, &c., till all be perfectly known that is in them, or can any way relate to them:  and thus frame the idea of infinite or boundless knowledge.  The same may also be done of power, till we come to that we call infinite; and also of the duration of existance, without beginning or end, and so frame the idea of an eternal being.  The degrees or extent wherein we ascribe existence, power, wisdom, and all other perfections (which we can have any ideas of) to that sovereign Being, which we call G-d, being all boundless and infinite, we frame the best idea of him our minds are capable of:  all which is done, I say, by enlarging those simple ideas we have taken from the operations of our own minds, by reflection; or by our senses, from exterior things, to that vastness to which infinity can extend them.

35.  God in his own essence incognisable.

For it is infinity, which, joined to our ideas of existence, power, knowledge, &c., makes that complex idea, whereby we represent to ourselves, the best we can, the Supreme Being.  For, though in his own essence (which certainly we do not know, know, not knowing the real essence of a pebble, or a fly, or of our own selves) God be simple and uncompounded; yet I think I may say we have no other idea of him, but a complex one of existence, knowledge, power, happiness, &c., infinite and eternal:  which are all distinct ideas, and some of them, being relative, are again compounded of others:  all which being, as has been shown, originally got from sensation and reflection, go to make up the idea or notion we have of God.

36.  No Ideas in our complex ideas of Spirits, but those got from Sensation or Reflection.