cific ideas of substances are nothing else but a collection of a certain number of simple ideas, considered as united in one thing. These ideas of substances, though they are commonly simple apprehensions, and the names of them simple terms; yet in effect are complex and compounded. Thus the idea which an Englishman signifies by the name Swan, is white colour, long neck, red beak, black legs, and whole feet, and all these of a certain size, with a power of swimming in the water, and making a certain kind of noise: and perhaps, to a man who has long observed this kind of birds, some other properties which all terminate in sensible simple ideas, all united in one common subject.

*stances.

15. Besides the complex ideas we have Idea of spiof material sensible substances, of which I ritual subhave last spoken, by the simple ideas we stances as have taken from those operations of our clear as of own minds, which we experiment daily in bodily subourselves, as thinking, understanding, willing, knowing, and power of beginning motion, &c. co-existing in some substance: we are able to frame the complex idea of an immaterial spirit. And thus by putting together the ideas of thinking, perceiving, liberty, and power of moving themselves, and other things, we have as clear a perception and notion of immaterial substances, as we have of material. For putting together the ideas of thinking and willing, or the power of moving or quieting corporeal motion, joined to substance of which we have no distinct idea, we have the idea of an immaterial spirit; and by put ting together the ideas of coherent solid parts, and a power of being moved, joined with substance, of which likewise we have no positive idea, we have the idea of matter. The one is as clear and distinct an idea as the other: the idea of thinking, and moving a body, being as clear and distinct ideas, as the ideas of extension, solidity, and being moved. For our idea of substance is equally obscure, or none at all in both it is but a supposed I know not what, to support those ideas we call accidents. It is for want of reflection that we are apt to think, that our senses show us nothing but

material things. Every act of sensation, when duly considered, gives us an equal view of both parts of na ture, the corporeal and spiritual. For whilst I know, by seeing or hearing, &c. that there is some corporeal being without me, the object of that sensation; I do more certainly know, that there is some spiritual being within me, that sees and hears. This, I must be convinced, cannot be the action of bare insensible matter; nor ever could be, without an immaterial thinking being, No idea of §. 16. By the complex idea of extended, abstract figured, coloured, and all other sensible substance. qualities, which is all that we know of it, we are as far from the idea of the substance of body, as if we knew nothing at all: nor after all the acquaintance and familiarity, which we imagine we have with matter, and the many qualities men assure themselves they perceive and know in bodies, will it perhaps upon exami onation be found that they have any more, or clearer, primary ideas belonging to body, than they have be longing to immaterial spirit.

Thecohesion §. 17. The primary ideas we have pecuof solid parts liar to body, as contradistinguished to spiand impulse rit, are the cohesion of solid, and conse the primary quently separable, parts, and a power of communicating motion by impulse. These, I think, are the original ideas proper and peculiar to body; for figure is but the consequence of finite extension.

ideas of

body.

Thinking and motivi

ty the pri

§. 18. The ideas we have belonging, and peculiar to spirit, are thinking and will, or a power of putting body into motion by mary ideas thought, and which is consequent to it, of spirit, liberty. For as body cannot but communicate its motion by impulse to another body, which it meets with at rest; so the mind can put bodies into motion, or forbear to do so, as it pleases. The ideas of existence, duration, and mobility, are common to them both.drd

Spirits capable of mo tion.

§. 19. There is no reason why it should be thought strange, that I make mobility belong to spirit: for having no other

idea of motion, but change of distance with other beings that are considered as at rest; and finding, that spirits, as well as bodies, cannot operate but where they are, and that spirits do operate at several times in several places; I cannot but attribute change of place to all finite spirits; (for of the infinite spirit I speak not here.) For my soul being a real being, as well as my body, is certainly as capable of changing distance with any other body, or being, as body itself; and so is capable of motion. And if a mathematician can consider a certain distance, or a change of that distance between two points, one may certainly conceive a distance, and a change of distance between two spirits and so conceive their motion, their approach or removal, one from another.

§. 20. Every one finds in himself, that his soul can think, will, and operate on his body in the place where that is; but cannot operate on à body, or in a place an hundred miles distant from it. Nobody can imagine that his soul can think, or move a body at Oxford, whilst he is at London; and cannot but know, that, being united to his body, it constantly changes place all the whole journey between Oxford and London, as the coach or horse does that carries him, and I think may be said to be truly all that while in motion; or if that will not be allowed to afford us a clear idea enough of its motion, its being separated from the body in death, I think, will; for to consider it as going out of the body, or leaving it, and yet to have no idea of its motion, seems to me impossible.

§. 21. If it be said by any one, that it cannot changé place, because it hath none, for the spirits are not in loco, but ubi; I suppose that way of talking will not now be of much weight to many, in an age that is not much disposed to admire, or suffer themselves to be deceived by such unintelligible ways of speaking. But if

any one thinks there is any sense in that distinction, and that it is applicable to our present purpose, I desire him to put it into intelligible English; and then from thence draw a reason to show, that immaterial spirits are not capable of motion. Indeed motion cannot be

attributed to God; not because he is an immaterial, but because he is an infinite spirit.

Idea of soul and body

§. 22. Let us compare then our complex idea of an immaterial spirit with our com compared. plex idea of body, and see whether there be any more obscurity in one than in the other, and in which most. Our idea of body, as I think, is an extended solid substance, capable of communicating motion by impulse; and our idea of soul, as an immaterial spirit, is of a substance that thinks, and has a power of exciting motion in body, by willing or thought. These, I think, are our complex ideas of soul and body, as contra-distinguished; and now let us examine which has most obscurity in it, and difficulty to be apprehended. I know, that people, whose thoughts are immersed in matter, and have so subjected their minds to their senses, that they seldom reflect on any thing be yond them, are apt to say, they cannot comprehend a thinking thing, which perhaps is true; but I affirm, when they consider it well, they can no more comprehend an extended thing.

Cohesion of

to be cou

ceived as thinking in a soul.

§. 23. If any one say, he knows not solid parts in what it is thinks in him; he means, he body as hard knows not what the substance is of that thinking thing: no more, say I, knows he what the substance is of that solid thing. Farther, if he says he knows not how he thinks I answer, neither knows he how he is extended; how the solid parts of body are united, or cohere together to make extension. For though the pressure of the particles of air may account for the cohesion of several parts of matter, that are grosser than the particles of air, and have pores less than the corpuscles of air; yet the weight, or pressure of the air, will not explain, nor can be a cause of the coherence of the particles of air themselves. And if the pressure of the æther, or any subtiler matter than the air, may unite, and hold fast together the parts of a particle of air, as well as other bodies; yet it cannot make bonds for itself, and hold together the parts that make up every the least corpuscle of that materia

subtilis. So that the hypothesis, how ingeniously soever explained, by showing, that the parts of sensible bodies are held together by the pressure of other external insensible bodies, reaches not the parts of the æther itself; and by how much the more evident it proves, that the parts of other bodies are held together by the external pressure of the æther, and can have no other conceivable cause of their cohesion and union, by so much the more it leaves us in the dark concerning the cohesion of the parts of the corpuscles of the æther itself; which we can neither conceive without parts, they being bodies, and divisible; nor yet how their parts cohere, they wanting that cause of cohesion, which is given of the cohesion of the parts of all other bodies.

§. 24. But, in truth, the pressure of any ambient fluid, how great soever, can be no intelligible cause of the cohesion of the solid parts of matter. For though such a pressure may hinder the avulsion of two polished superficies, one from another, in a line perpendicular to them, as in the experiment of two polished marbles; yet it can never, in the least, hinder the separation by a motion, in a line parallel to those surfaces. Because the ambient fluid, having a full liberty to succeed in each point of space, deserted by a lateral motion, resists such a motion of bodies so joined, no more than it would resist the motion of that body, were it on all sides environed by that fluid, and touched no other body: and therefore, if there were no other cause of cohesion, all parts of bodies must be easily separable by such a lateral sliding motion. For if the pressure of the æther be the adequate cause of cohesion, wherever that cause operates not, there can be no cohesion. And since it cannot operate against such a lateral separation, (as has been shown) therefore in every imaginary plane, intersecting any mass of matter, there could be no more cohesion, than of two polished surfaces, which will always, notwithstanding any imaginable' pressure of a fluid, easily slide one from another. So that, perhaps, how clear an idea soever we think we have of the extension of body, which is nothing but the cohesion of