them into certain classes under names, by their real essences, that are so far from our discovery or comprehension.  A blind man may as soon sort things by their colours, and he that has lost his smell as well distinguish a lily and a rose by their odours, as by those internal constitutions which he knows not.  He that thinks he can distinguish sheep and goats by their real essences, that are unknown to him, may be pleased to try his skill in those species called CASSIOWARY and QUERECHINCHIO; and by their internal real essences determine the boundaries of those species, without knowing the complex idea of sensible qualities that each of those names stand for, in the countries where those animals are to be found.

10.  Not the substantial Form, which know Not.

Those, therefore, who have been taught that the several species of substances had their distinct internal substantial forms, and that it was those forms which made the distinction of substances into their true species and genera, were led yet further out of the way by having their minds set upon fruitless inquiries after ‘substantial forms’; wholly unintelligible, and whereof we have scarce so much as any obscure or confused conception in general.

11.  That the Nominal Essence is that only whereby we distinguish Species of Substances, further evident, from our ideas of finite Spirits and of God.

That our ranking and distinguishing natural substances into species consists in the nominal essences the mind makes, and not in the real essences to be found in the things themselves, is further evident from our ideas of spirits.  For the mind getting, only by reflecting on its own operations, those simple ideas which it attributes to spirits, it hath or can have no other notion of spirit but by attributing all those operations it finds in itself to a sort of beings; without consideration of matter.  And even the most advanced notion we have of god is but attributing the same simple ideas which we have got from reflection on what we find in ourselves, and which we conceive to have more perfection in them than would be in their absence; attributing, I say, those simple ideas to Him in an unlimited degree.  Thus, having got from reflecting on ourselves the idea of existence, knowledge, power and pleasure—­each of which we find it better to have than to want; and the more we have of each the better—­joining all these together, with infinity to each of them, we have the complex idea of an eternal, omniscient, omnipotent, infinitely wise and happy being.  And though we are told that there are different species of angels; yet we know not how to frame distinct specific ideas of them:  not out of any conceit that the existence of more species than one of spirits is impossible; but because having no more simple ideas (nor being able to frame more) applicable to such beings, but only those few taken from ourselves, and from the actions of our