If we consider the Idea which wise Men, by the Light of Reason, have framed of the Divine Being, it amounts to this:  That he has in him all the Perfection of a Spiritual Nature; and since we have no Notion of any kind of spiritual Perfection but what we discover in our own Souls, we joyn Infinitude to each kind of these Perfections, and what is a Faculty in an human Soul becomes an Attribute in God. We exist in Place and Time, the Divine Being fills the Immensity of Space with his Presence, and Inhabits Eternity. We are possessed of a little Power and a little Knowledge, the Divine Being is Almighty and Omniscient.  In short, by adding Infinity to any kind of Perfection we enjoy, and by joyning all these different kinds of Perfections in one Being, we form our Idea of the great Sovereign of Nature.

Though every one who thinks must have made this Observation, I shall produce Mr. Locke’s Authority to the same purpose, out of his Essay on Human Understanding.

’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 up of the simple Ideas we receive from Reflection:  v. g. having from what we experiment in our selves, 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.’ [2]

It is not impossible that there may be many kinds of Spiritual Perfection, besides those which are lodged in an human Soul; but it is impossible that we should have Ideas of any kinds of Perfection, except those of which we have some small Rays and short imperfect Strokes in our selves.  It would be therefore a very high Presumption to determine whether the Supream Being has not many more Attributes than those which enter into our Conceptions of him.  This is certain, that if there be any kind of Spiritual Perfection which is not marked out in an human Soul, it belongs in its Fulness to the Divine Nature.

Several eminent Philosophers have imagined that the Soul, in her separate State, may have new Faculties springing up in her, which she is not capable of exerting during her present Union with the Body; and whether these Faculties may not correspond with other Attributes in the Divine Nature, and open to us hereafter new Matter of Wonder and Adoration, we are altogether ignorant.  This, as I have said before, we ought to acquiesce in, that the Sovereign Being, the great Author of Nature, has in him all possible Perfection, as well in Kind as in Degree; to speak according to our Methods of [conceiving. [3]] I shall only add under this Head, that when we have raised our Notion of this Infinite Being as high as it is possible for the Mind of Man to go, it will fall infinitely short of what He really is. There is no end of his Greatness:  The most exalted Creature he has made, is only capable of adoring it, none but himself can comprehend it.