perties in any two individual substances of the same
species, as it is to find different properties in two circles, or
two equilateral triangles. That is properly the essence to US, which
determines every particular to this or that CLASSIS; or, which is the
same thing, to this or that general name: and what can that be else, but
that abstract idea to which that name is annexed; and so has, in truth,
a reference, not so much to the being of particular things, as to their
general denominations?

9. Not the real Essence, or texture of parts, which we know not.

Nor indeed can we rank and sort things, and consequently (which is the
end of sorting) denominate them, by their real essences; because we know
them not. Our faculties carry us no further towards the knowledge and
distinction of substances, than a collection of THOSE SENSIBLE IDEAS
WHICH WE OBSERVE IN THEM; which, however made with the greatest
diligence and exactness we are capable of, yet is more remote from the
true internal constitution from which those qualities flow, than, as I
said, a countryman's idea is from the inward contrivance of that famous
clock at Strasburg, whereof he only sees the outward figure and motions.
There is not so contemptible a plant or animal, that does not confound
the most enlarged understanding. Though the familiar use of things about
us take off our wonder, yet it cures not our ignorance. When we come
to examine the stones we tread on, or the iron we daily handle, we
presently find we know not their make; and can give no reason of
the different qualities we find in them. It is evident the internal
constitution, whereon their properties depend, is unknown to us: for to
go no further than the grossest and most obvious we can imagine amongst
them, What is that texture of parts, that real essence, that makes lead
and antimony fusible, wood and stones not? What makes lead and iron
malleable, antimony and stones not? And yet how infinitely these come
short of the fine contrivances and inconceivable real essences of
plants or animals, every one knows. The workmanship of the all-wise
and powerful God in the great fabric of the universe, and every part
thereof, further exceeds the capacity and comprehension of the most
inquisitive and intelligent man, than the best contrivance of the most
ingenious man doth the conceptions of the most ignorant of rational
creatures. Therefore we in vain pretend to range things into sorts, and
dispose them