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ideas of sage and hemlock, as we have of a circle and a triangle: but having no ideas of the particular primary qualities of the minute parts of either of these plants, nor of other bodies which we would apply them to, we cannot tell what effects they will produce; nor when we see those effects can we so much as guess, much less know, their manner of production. Thus having no ideas of the particular mechanical affections of the minute parts of bodies that are within our view and reach, we are ignorant of their constitutions, powers, and operations : and of bodies more remote we are yet more ignorant, not knowing so much as their very outward shapes, or the sensible and grosser parts of their constitutions.
§ 27. This, at first, will show us how Much less of spirits.
disproportionate our knowledge is to the
whole extent even of material beings; to which if we add the consideration of that infinite number of spirits that may be, and probably are, which are yet more remote from our knowledge, whereof we have no cognizance, nor can frame to ourselves any distinct ideas of their several ranks and sorts, we shall find this cause of ignorance conceal from us, in an impenetrable obscurity, almost the whole intellectual world ; a greater certainty, and more beautiful world than the material. For bating some very few, and those, if I may so call them, superficial ideas of spirit, which by reflection we get of our own, and from thence the best we can collect
of the Father of all spirits, the eternal independent Author of them and us and all things; we have no certain information, so much as of the existence of other spirits, but by revelation. Angels of all sorts are naturally beyond our discovery: and all those intelligences whereof it is likely there are more orders than of corporeal substances, are things whereof our natural faculties give us no certain account at all. That there are minds and thinking beings in other men as well as himself, every man has a reason, from their words and actions, to be sa
tisfied: and the knowledge of his own mind cannot suffer a man, that considers, to be ignorant that there is a God. But that there are degrees of spiritual beings between us and the great God, who is there that by his own search and ability can come to know? Much less have we distinct ideas of their different natures, conditions, states, powers, and several constitutions, wherein they agree or differ from one another, and from us. And therefore in what concerns their different species and properties, we are under an absolute ignorance.
$ 28. Secondly, what a small part of the Secondly, substantial beings that are in the universe, want of the want of ideas leaves open to our know- discover
able conledge, we have seen. In the next place,
nexion another cause of ignorance, of no less between moment, is a want of a discoverable con
ideas we nexion between those ideas we have. For have. wherever we want that, we are utterly incapable of universal and certain knowledge; and are, in the former case, left only to observation and experiment: which, how narrow and confined it is, how far from general knowledge, we need not be told. I shall give some few instances of this cause of our ignorance, and so leave it. It is evident that the bulk, figure, and motion of several bodies about us, produce in us several sensations, as of colours, sounds, tastes, smells, pleasure and pain, &c. These mechanical affections of bodies having no affinity at all with those ideas they produce in us (there being no conceivable connexion between any impulse of any sort of body and any perception of a colour or smell, which we find in our minds) we can have no distinct knowledge of such operations beyond our experience; and can reason no otherwise about them than as effects produced by the appointment of an infinitely wise agent, which perfectly surpass our comprehensions. As the ideas of sensible secondary qualities which we have in our minds, can by us be no way deduced from bodily
causes, nor any correspondence or connexion be found between them and those primary qualities which (experience shows us) produce them in us; so, on the other side, the operation of our minds upon our bodies is as inconceivable. How any thought should produce a motion in body is as remote from the nature of our ideas, as how any body should produce any thought in the mind. That it is so, if experience did not convince us, the consideration of the things themselves would never be able in the least to discover to us. These, and the like, though they have a constant and regular connexion, in the ordinary course of things; yet that connexion being not discoverable in the ideas themselves, which appearing to have no necessary dependence one on another, we can attribute their connexion to nothing else but the arbitrary determination of that all-wise agent, who has made them to be, and to operate as they do, in a way wholly above our weak understandings to conceive.
$ 29. In some of our ideas there are cerInstances.
tain relations, habitudes, and connexions, so visibly included in the nature of the ideas themselves, that we cannot conceive them separable from them by any power whatsoever. And in these only we are capable of certain and universal knowledge. Thus the idea of a right-lined triangle necessarily carries with it an equality of its angles to two right ones. Nor can we conceive this relation, this connexion of these two ideas, to be possibly mutable, or to depend on any arbitrary power, which of choice made it thus, or could make it otherwise. But the coherence and continuity of the parts of matter; the production of sensation in us of colours and sounds, &c. by impulse and motion; nay, the original rules and communication of motion being such, wherein we can discover no natural connexion with any ideas we have; we cannot • but ascribe them to the arbitrary will and good pleasure of the wise architect. I need not, I think, here mention the resurrection of the dead, the future state
of this globe of earth, and such other things, which are by every one acknowledged to depend wholly on the determination of a free agent. The things that, as far as our observation reaches, we constantly find to proceed regularly, we may conclude do act by a law set them; but yet by a law that we know not: whereby, though causes work steadily, and effects constantly flow from them, yet their connexions and dependencies being not discoverable in our ideas, we can have but an experimental knowledge of them. From all which it is easy to perceive what a darkness we are involved in, how little it is of being, and the things that are, that we are capable to know. And therefore we shall do no injury to our knowledge, when we modestly think with ourselves, that we are so far from being able to comprehend the whole nature of the universe, and all the things contained in it, that we are not capable of a philosophical knowledge of the bodies that are about us, and make a part of us: .concerning their secondary qualities, powers, and operations, we can have no universal certainty. Several effects come every day within the notice of our senses, of which we have so far sensitive knowledge; but the causes, manner, and certainty of their production, for the two foregoing reasons, we must be content to be very ignorant of. In these we can go no farther than particular experience informs us of matter of fact, and by analogy to guess what effects the like bodies are, upon other trials, like to produce. But as to a perfect science of natural bodies (not to mention spiritual beings) we are, I think, so far from being capable of any such thing, that I conclude it lost labour to seek after it.
$ 30. Thirdly, where we have adequate Thirdly, ideas, and where there is a certain and want of discoverable connexion between them, yet tracing our we are often ignorant, for want of tracing those ideas which we have, or may have; and for want of finding out those intermediate ideas, which
may show us what habitude of agreement or disagreement they have one with another. And thus many are ignorant of mathematical truths, not out of any imperfection of their faculties, or uncertainty in the things themselves; but for want of application in acquiring, examining, and by due ways comparing those ideas. That which has most contributed to hinder the due tracing of our ideas, and finding out their relations, and agreements or disagreements one with another, has been, I suppose, the ill use of words. It is impossible that men should ever truly seek, or certainly discover the agreement or disagreement of ideas themselves, whilst their thoughts flutter about, or stick only in sounds of doubtful and uncertain significations. Mathematicians abstracting their thoughts from names, and accustoming themselves to set before their minds the ideas themselves that they would consider, and not sounds instead of them, have avoided thereby a great part of that perplexity, puddering, and confusion, which has so much hindered men's progress in other parts of knowledge. For whilst they stick in words of undetermined and uncertain signification, they are unable to distinguish true from false, certain from probable, consistent from inconsistent, in their own opinions. This having been the fate or misfortune of a great part of men of letters, the increase brought into the stock of real knowledge has been very little, in proportion to the schools, disputes, and writings, the world has been filled with; whilst students, being lost in the great wood of words, knew not whereabout they were, how far their discoveries were advanced, or what was wanting in their own or the general stock of knowledge. Had men, in the discoveries of the material, done as they have in those of the intellectual world, involved all in the obscurity of uncertain and doubtful ways of talking, volumes writ of navigation and voyages, theories and stories of zones and tides, multiplied
and disputed; nay, ships built, and fleets sent out, would never have taught us