steadily and constantly for that precise collection. And what methods algebra, or something of that kind, may hereafter suggest, to remove the other difficulties, it is not easy to foretel. Confident I am, that if men would in the same method, and with the same indifferency, search after moral, as they do mathematical truths, they would find them have a stronger connexion one with another, and a more necessary consequence from our clear and distinct ideas, and to come nearer perfect demonstration than is commonly imagined. But much of this is not to be expected, whilst the desire of esteem, riches, or power, makes men espouse the well-endowed opinions in fashion, and then seek arguments either to make good their beauty, or varnish over and cover their deformity: nothing being so beautiful to the eye as truth is to the mind; nothing so deformed and irreconcileable to the understanding as a lie. For though many a man can with satisfaction enough own a no very handsome wife in his bosom; yet who is bold enough openly to avow, that he has espoused a falsehood, and received into his breast so ugly a thing as a lie? Whilst the parties of men cram their tenets down all men's throats, whom they can get into their power, without permitting them to examine their truth or falsehood, and will not let truth have fair play in the world, nor men the liberty to search after it, what improvements can be expected of this kind? What greater light can be hoped for in the moral sciences? The subject part of mankind in most places might, instead thereof, with Egyptian bondage expect Egyptian darkness, were not the candle of the Lord set up by himself in men's minds, which it is impossible for the breath or power of man wholly to extinguish.

4. Of real existence:

we have an intuitive

§ 21. As to the fourth sort of our knowledge, viz. of the real actual existence of things, we have an intuitive knowledge of our own existence; and a demonstrative

knowledge of the existence of a God; of knowledge the existence of any thing else, we have no other but a sensitive knowledge, which extends not beyond the objects present to

our senses.

of our own; demonstrative, of God's; sen

sitive, of some few other things.

Our ignorance great.

§ 22. Our knowledge being so narrow, as I have showed, it will perhaps give us some light into the present state of our minds, if we look a little into the dark side, and take a view of our ignorance: which, being infinitely larger than our knowledge, may serve much to the quieting of disputes, and improvement of useful knowledge; if discovering how far we have clear and distinct ideas, we confine our thoughts within the contemplation of those things that are within the reach of our understandings, and launch not out into that abyss of darkness (where we have not eyes to see, nor faculties to perceive any thing) out of a presumption, that nothing is beyond our comprehension. But to be satisfied of the folly of such a conceit, we need not go far. He that knows any thing, knows this in the first place, that he need not seek long for instances of his ignorance. The meanest and most obvious things that come in our way have dark sides, that the quickest sight cannot penetrate into. The clearest and most enlarged understandings of thinking men find themselves puzzled, and at a loss, in every particle of matter. We shall the less wonder to find it so, when we consider the causes of our ignorance; which, from what has been said, I suppose, will be found to be these three:

First, want of ideas.

Secondly, want of a discoverable connexion between the ideas we have.

Thirdly, want of tracing and examining our ideas. § 23. First, there are some things, and those not a few, that we are ignorant of, for want of ideas.

First; all the simple ideas we have are

First. one

cause of it want of ideas, either

such as we

confined (as I have shown) to those we rehave no conceive from corporeal objects by sensation, ception of, or such as and from the operations of our own minds particularly as the objects of reflection. But how much we have not. these few and narrow inlets are disproportionate to the vast whole extent of all beings, will not be hard to persuade those, who are not so foolish as to think their span the measure of all things. What other simple ideas it is possible the creatures in other parts of the universe may have, by the assistance of senses and faculties more, or perfecter, than we have, or different from ours, it is not for us to determine. But to say or think there are no such, because we conceive nothing of them, is no better an argument, than if a blind man should be positive in it, that there was no such thing as sight and colours, because he had no manner of idea of any such thing, nor could by any means frame to himself any notions about seeing. The ignorance and dark ness that is in us, no more hinders nor confines the knowledge that is in others, than the blindness of a mole is an argument against the quick-sightedness of an eagle. He that will consider the infinite power, wisdom, and goodness of the Creator of all things, will find reason to think it was not all laid out upon so inconsiderable, mean, and impotent a creature, as he will find man to be; who, in all probability, is one of the lowest of all intellectual beings. What faculties therefore other species of creatures have, to penetrate into the nature and inmost constitutions of things; what ideas they may receive of them, far different from ours; we know not. This we know, and certainly find, that we want several other views of them, besides those we have, to make discoveries of them more perfect. And we may be convinced that the ideas we can attain to by our faculties, are very disproportionate to things themselves, when a positive, clear, distinct one of substance itself, which is the foundation of all the rest, is concealed from us. But want of ideas of this kind being a part, as well as cause

of our ignorance, cannot be described. Only this, I think, I may confidently say of it, that the intellectual and sensible world are in this perfectly alike; that that part, which we see of either of them, holds no proportion with what we see not; and whatsoever we can reach with our eyes, or our thoughts, of either of them, is but a point, almost nothing in comparison of the rest.

Because of

their re

moteness;

or,

$24. Secondly, another great cause of ignorance is the want of ideas we are capable of. As the want of ideas, which our faculties are not able to give us, shuts us wholly from those views of things which it is reasonable to think other beings, perfecter than we, have, of which we know nothing, so the want of ideas I now speak of keeps us in ignorance of things we conceive capable of being known to us. Bulk, figure, and motion, we have ideas of. But though we are not without ideas of these primary qualities of bodies in general, yet not knowing what is the particular bulk, figure, and motion, of the greatest part of the bodies of the universe; we are ignorant of the several powers, efficacies, and ways of operation, whereby the effects, which we daily see, are produced. These are hid from us in some things, by being too remote; and in others, by being too minute. When we consider the vast distance of the known and visible parts of the world, and the reasons we have to think that what lies within our ken is but a small part of the universe, we shall then discover a huge abyss of ignorance. What are the particular fabrics of the great masses of matter, which make up the whole stupendous frame of corporeal beings, how far they are extended, what is their motion, and how continued or communicated, and what influence they have one upon another, are contemplations that at first glimpse our thoughts lose themselves in. If we narrow our contemplations, and confine our thoughts to this little canton, I mean this system of our sun, and the grosser masses of mat

ter that visibly move about it; what several sorts of vegetables, animals, and intellectual corporeal beings, infinitely different from those of our little spot of earth, may there probably be in the other planets, to the knowledge of which, even of their outward figures and parts, we can no way attain, whilst we are confined to this earth; there being no natural means, either by sensation or reflection, to convey their certain ideas into our minds? They are out of the reach of those inlets of all our knowledge: and what sorts of furniture and inhabitants those mansions contain in them we cannot so much as guess, much less have clear and distinct ideas of them.

Because of their minuteness,

§ 25. If a great, nay, far the greatest part of the several ranks of bodies in the universe, escape our notice by their remoteness, there are others that are no less concealed from us by their minuteness. These insensible corpuscles being the active parts of matter, and the great instruments of nature, on which depend not only all their secondary qualities, but also most of their natural operations; our want of precise distinct ideas of their primary qualities keeps us in an incurable ignorance of what we desire to know about them. I doubt not but if we could discover the figure, size, texture, and motion of the minute constituent parts of any two bodies, we should know without trial several of their operations one upon another, as we do now the properties of a square or a triangle. Did we know the mechanical affections of the particles of rhubarb, hemlock, opium, and a man; as a watch-maker does those of a watch, whereby it performs its operations, and of a file which by rubbing on them will alter the figure of any of the wheels; we should be able to tell before-hand, that rhubarb will purge, hemlock kill, and opium make a man sleep; as well as a watch-maker can, that a little piece of paper laid on the balance will keep the watch from going, till it be removed; or that, some small part of it being