 Anne Conway’s treatise is a work of Platonist metaphysics in which she derives her system of philosophy from the existence and attributes of God. The framework of Conway’s system is a tripartite ontological hierarchy of “species”, the highest of which is God, the source of all being. Christ, or “middle nature”, links God and the third species, called “Creature”. God as the most perfect being is infinitely good, wise, and just. A principle of likeness links God and creation. Since God is good and just, his creation too is good and just. Created substance, like God, consists of spirit, but, unlike God, is constituted of infinite multiples of spirit particles, which, as unities in multiplicity, may be described as monadic (though not in a Leibnizian sense). All created substance is living, capable of motion and perception. Anne Conway denies the existence of material body as such, arguing that inert corporeal substance would contradict the nature of God, who is life itself. Incorporeal created substance is, however, differentiated from the divine, principally on account of its mutability and multiplicity even so, the infinite number and constant mutability of created things constitutes an obverse reflection of the unity, infinity, eternity and unchangeableness of God. The continuum between God and creatures is made possible through “middle nature”, an intermediary being, through which God communicates life, action, goodness and justice. “Middle nature”, partakes of the nature of both God and creation, and is therefore both a bridge and a buffer between God and created things. Thus, although she conceives of created substance as a continuum, and understands mutability as capacity for increased perfection, she sought to avoid the charge of pantheism. The spiritual perfectionism of Anne Conway’s system has a dual aspect: metaphysical and moral. On the one hand all things are capable of becoming more spirit-like, that is, more refined qua spiritual substance. At the same time, all things are capable of increased goodness. She explains evil as a falling away from the perfection of God, and understands suffering as part of a longer term process of spiritual recovery. She denies the eternity of hell, since for God to punish finite wrong-doing with infinite and eternal hell punishment would be manifestly unjust and therefore a contradiction of the divine nature. Instead she explains pain and suffering as purgative, with the ultimate aim of restoring creatures to moral and metaphysical perfection. Anne Conway’s system is thus not just an ontology and but a theodicy.