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the necessary connexion and co-existence of the powers which are to be observed united in several sorts of them. This at least is certain, that whichever hypothesis be clearest and truest, (for of that it is not my business to determine) our knowledge concerning corporeal substances will be very little advanced by any of them, till we are made to see what qualities and powers of bodies have a necessary connexion or repugnancy one with another; which in the present state of philosophy, I think, we know but to a very small degree: and I doubt whether, with those faculties we have, we shall ever be able to carry our general knowledge (I say not particular experience) in this part much farther. Experience is that which in this part we must depend on. And it were to be wished that it were more improved. We find the advantages some men's generous pains have this way brought to the stock of natural knowledge. And if others, especially the philosophers by fire, who pretend to it, had been so wary in their observations, and sincere in their reports, as those who call themselves philosophers ought to have been, our acquaintance with the bodies here about us, and our insight into their powers and operations, had been yet much greater.

§ 17. If we are at a loss in respect of the powers and operations of bodies, I think it is easy to conclude, we are much more in the dark in reference to the spirits; whereof we naturally have no ideas but what we draw from that of our own, by reflecting on the operations of our own souls within us, as far as they can come within our observation. But how inconsiderable a rank the spirits that inhabit our bodies hold amongst those various and possibly innumerable kinds of nobler beings; and how far short they come of the endowments and perfections of cherubim and seraphim, and infinite sorts of spirits above us; is what by a

Of spirits,

yet nar

rower.

transient hint, in another place, I have offered to my reader's consideration.

3. Of other relations, it is not easy to

§ 18. As to the third sort of our knowledge, viz. the agreement or disagreement of of any of our ideas in any other relation: say how far. this, as it is the largest field of our knowledge, so it is hard to determine how far it may extend; because the advances that are made in this part of knowledge, depending on our sagacity in finding intermediate ideas, that may show the relations and habitudes of ideas, whose co-existence is not considered, it is a hard matter to tell when we are at an end of such discoveries; and when reason has all the helps it is capable of, for the finding of proofs, or examining the agreement or disagreement of remote ideas. They that are ignorant of algebra cannot imagine the wonders in this kind are to be done by it and what farther improvements and helps, advantageous to other parts of knowledge, the sagacious mind of man may yet find out, it is not easy to determine. This at least I believe, that the ideas of quantity are not those alone that are capable of demonstration and knowledge; and that other, and perhaps more useful parts of contemplation, would afford us certainty, if vices, passions, and domineering interest did not oppose or menace such endeavours. The idea of a Supreme Being, infinite Morality cain power, goodness, and wisdom, whose pable of demonstration. Workmanship we are, and on whom we depend; and the idea of ourselves, as understanding rational beings, being such as are clear in us, would, I suppose, if duly considered and pursued, afford such foundations of our duty and rules of action, as might place morality amongst the sciences capable of demonstration: wherein I doubt not but from self-evident propositions, by necessary consequences, as incontestable as those in mathematics, the measures of right and wrong might be

made out to any one that will apply himself with the same indifferency and attention to the one, as he does to the other of these sciences. The relation of other modes may certainly be perceived, as well as those of number and extension: and I cannot see why they should not also be capable of demonstration, if due methods were thought on to examine or pursue their agreement or disagreement. Where there is no property, there is no injustice, is a proposition as certain as any demonstration in Euclid: for the idea of property being a right to any thing; and the idea to which the name injustice is given, being the invasion or violation of that right; it is evident, that these ideas being thus established, and these names annexed to them, I can as certainly know this proposition to be true, as that a triangle has three angles equal to two right ones. Again, "no government allows absolute liberty:" The idea of government being the establishment of society upon certain rules or laws which require conformity to them; and the idea of absolute liberty being for any one to do whatever he pleases; I am as capable of being certain of the truth of this proposition, as of any in the mathematics. § 19. That which in this respect has given the advantage to the ideas of quantity, and made them thought more capa- thought inble of certainty and demonstration, is,

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Two things

have made moral ideas

capable of demonstration: their

ness, and

want of sen

sible representations.

First, that they can be set down and represented by sensible marks, which have a greater and nearer correspondence with complexedthem than any words or sounds whatsoever. Diagrams drawn on paper are copies of the ideas in the mind, and not liable to the uncertainty that words carry in their signification. An angle, circle, or square, drawn in lines, lies open to the view, and cannot be mistaken : it remains unchangeable, and may at leisure be considered and examined, and the demonstration be revised, and all the parts of it may be gone over more than

VOL. II.

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once without any danger of the least change in the ideas. This cannot be thus done in moral ideas; we have no sensible marks that resemble them, whereby we can set them down; we have nothing but words to express them by which though, when written, they remain the same, yet the ideas they stand for may change in the same man; and it is very seldom that they are not different in different persons.

Secondly, another thing that makes the greater difficulty in ethics is, that moral ideas are commonly more complex than those of the figures ordinarily considered in mathematics. From whence these two inconveniencies follow: first, that their names are of more uncertain signification, the precise collection of simple ideas they stand for not being so easily agreed on, and so the sign that is used for them in communication always, and in thinking often, does not steadily carry with it the same idea. Upon which the same disorder, confusion, and error follow, as would if a man, going to demonstrate something of an heptagon, should, in the diagram he took to do it, leave out one of the angles, or by oversight make the figure with one angle more than the name ordinarily imported, or he intended it should, when at first he thought of his demonstration. This often happens, and is hardly avoidable in very complex moral ideas, where the same name being retained, one angle, i. e. one simple idea is left out or put in the complex one, (still called by the same name) more at one time than another. Secondly, from the complexedness of these moral ideas, there follows another inconvenience, viz. that the mind cannot easily retain those precise combinations, so exactly and perfectly as is necessary in the examination of the habitudes and correspondencies, agreements or disagreements, of several of them one. with another; especially where it is to be judged of by long deductions, and the intervention of several other complex ideas, to show the agreement or disagreement of two remote ones.

The great help against this which mathematicians find in diagrams and figures, which remain unalterable in their draughts, is very apparent, and the memory would often have great difficulty otherwise to retain them so exactly, whilst the mind went over the parts of them step by step, to examine their several correspondencies. And though in casting up a long sum either in addition, multiplication, or division, every part be only a progression of the mind, taking a view of its own ideas, and considering their agreement or disagreement; and the resolution of the question be nothing but the result of the whole, made up of such particulars, whereof the mind has a clear perception: yet without setting down the several parts by marks, whose precise significations are known, and by marks that last and remain in view when the memory had let them go, it would be almost impossible to carry so many different ideas in the mind, without confounding or letting slip some parts of the reckoning, and thereby making all our reasonings about it useless. In which case, the cyphers or marks help not the mind at all to perceive the agreement of any two or more numbers, their equalities or proportions that the mind has only by intuition of its own ideas of the numbers themselves. But the numerical characters are helps to the memory, to record and retain the several ideas about which the demonstration is made, whereby a man may know how far his intuitive knowledge, in surveying several of the particulars, has proceeded; that so he may without confusion go on to what is yet unknown, and at last have in one view before him the result of all his perceptions and reasonings.

§ 20. One part of these disadvantages Remedies of in moral ideas, which has made them be those difthought not capable of demonstration, ficulties. may in a good measure be remedied by definitions, setting down that collection of simple ideas, which every term shall stand for, and then using the terms

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