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colour, and is in a great measure pellucid, with a mixture of some bright sparkling colours, such as appear from the refraction of diamonds, and other pellucid bodies. Blood to the naked eye appears all red; but by a good microscope, wherein its lesser parts appear, shows only some few globules of red, swimming in a pellucid liquor: and how these red globules would appear, if glasses could be found that could yet magnify them a thousand or ten thousand times more, is uncertain.
§ 12. The infinitely wise contriver of us, and all things about us, hath fitted our senses, faculties, and organs, to the conveniencies of life, and the business we have to do here. We are able, by our senses, to know and distinguish things: and to examine them so far, as to apply them to our uses, and several ways to accommodate the exigencies of this life. We have insight enough into their admirable contrivances and wonderful effects, to admire and magnify the wisdom, power, and goodness of their author. Such a knowledge as this, which is suited to our present condition, we want not faculties to attain. But it appears not, that God intended we should have a perfect, clear, and adequate knowledge of them: that perhaps is not in the comprehension of any finite being. We are furnished with faculties (dull and weak as they are) to discover enough in the creatures, to lead us to the knowledge of the Creator, and the knowledge of our duty; and we are fitted well enough with abilities to provide for the conveniencies of living: these are our business in this world. But were our senses altered, and made much quicker and acuter, the appearance and outward scheme of things would have quite another face to us; and, I am apt to think, would be inconsistent with our being, or at least well-being, in this part of the universe which we inhabit. He that considers how little our constitution is able to bear a remove into parts of this air, not much higher than
of discovery suited to our state.
that we commonly breathe in, will have reason to be satisfied that in this globe of earth allotted for our mansion the all-wise Architect has suited our organs, and the bodies that are to affect them, one to another. If our sense of hearing were but one thousand times quicker than it is, how would a perpetual noise distract us! And we should in the quietest retirement be less able to sleep or meditate, than in the middle of a sea-fight. Nay, if that most instructive of our senses, seeing, were in any man a thousand or a hundred thousand times more acute than it is by the best microscope, things several millions of times less than the smallest object of his sight now would then be visible to his naked eyes, and so he would come nearer to the discovery of the texture and motion of the minute parts of corporeal things; and in many of them, probably, get ideas of their internal constitutions. But then he would be in a quite different world from other people nothing would appear the same to him and others; the visible ideas of every thing would be different. So that I doubt whether he and the rest of men could discourse concerning the objects of sight, or have any communication about colours, their appearances being so wholly different. And perhaps such a quickness and tenderness of sight could not endure bright sunshine, or so much as open daylight; nor take in but a very small part of any object at once, and that too only at a very near distance. And if by the help of such microscopical eyes (if I may so call them) a man could penetrate farther than ordinary into the secret composition and radical texture of bodies, he would not make any great advantage by the change, if such an acute sight would not serve to conduct him to the market and exchange; if he could not see things he was to avoid at a convenient distance, nor distinguish things he had to do with by those sensible qualities others do. He that was sharp-sighted enough to see the configuration of the minute particles of the spring of a clock, and ob
serve upon what peculiar structure and impulse its elastic motion depends, would no doubt discover something very admirable; but if eyes so framed could not view at once the hand and the characters of the hour-plate, and thereby at a distance see what o'clock it was, their owner could not be much benefited by that acuteness; which, whilst it discovered the secret contrivance of the parts of the machine, made him lose its use.
Conjecture § 13. And here give me leave to proabout spirits. pose an extravagant conjecture of mine, viz. that since we have some reason (if there be any credit to be given to the report of things that our philosophy cannot account for) to imagine that spirits can assume to themselves bodies of different bulk, figure, and conformation of parts; whether one great advantage some of them have over us may not lie in this, that they can so frame and shape to themselves organs of sensation or perception as to suit them to their present design, and the circumstances of the object they would consider. For how much would that man exceed all others in knowledge, who had but the faculty so to alter the structure of his eyes, that one sense, as to make it capable of all the several degrees of vision which the assistance of glasses (casually at first lighted on) has taught us to conceive! What wonders would he discover, who could so fit his eyes to all sorts of objects, as to see, when he pleased, the figure and motion of the minute particles in the blood, and other juices of animals, as distinctly as he does, at other times, the shape and motion of the animals themselves! But to us, in our present state, unalterable organs so contrived as to discover the figure and motion of the minute parts of bodies, whereon depend those sensible qualities we now observe in them, would perhaps be of no advantage. God has, no doubt, made them so as is best for us in our present condition. He hath fitted us for the neighbourhood of the bodies that surround us, and we have to
do with and though we cannot, by the faculties we have, attain to a perfect knowledge of things, yet they will serve us well enough for those ends above-mentioned, which are our great concernment. I beg my reader's pardon for laying before him so wild a fancy, concerning the ways of perception in beings above us; but how extravagant soever it be, I doubt whether we can imagine any thing about the knowledge of angels, but after this manner, some way or other in proportion to what we find and observe in ourselves. And though we cannot but allow, that the infinite power and wisdom of God may frame creatures with a thousand other faculties and ways of perceiving things without them than what we have, yet our thoughts can go no farther than our own; so impossible it is for us to enlarge our very guesses beyond the ideas received from our own sensation and reflection. The supposition, at least, that angels do sometimes assume bodies, needs not startle us; since some of the most ancient and most learned fathers of the church seemed to believe that they had bodies: and this is certain, that their state and way of existence is unknown
§ 14. But to return to the matter in hand, the ideas we have of substances, and the ways we come by them,-I say, our specific 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
Complex ideas of
terminate in sensible simple ideas, all united in one common subject.
§ 15. Besides the complex ideas we have of material sensible substances, of which I have last spoken, by the simple ideas we have taken from those operations of our own minds which we experiment daily in ourselves, as thinking, understanding, willing, knowing, and power of beginning motion, &c. coexisting 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 putting 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 nature, 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
Idea of spiritual sub
stances as clear as of bodily sub