Part 2

, chap. 3. And the illustrations upon it.

The small success, which has been met with in all the attempts to fix this power, has at last obliged philosophers to conclude, that the ultimate force and efficacy of nature is perfectly unknown to us, and that it is in vain we search for it in all the known qualities of matter. In this opinion they are almost unanimous; and it is only in the inference they draw from it, that they discover any difference in their sentiments. For some of them, as the CARTESIANS in particular, having established it as a principle, that we are perfectly acquainted with the essence of matter, have very naturally inferred, that it is endowed with no efficacy, and that it is impossible for it of itself to communicate motion, or produce any of those effects, which we ascribe to it. As the essence of matter consists in extension, and as extension implies not actual motion, but only mobility; they conclude, that the energy, which produces the motion, cannot lie in the extension.

This conclusion leads them into another, which they regard as perfectly unavoidable. Matter, say they, is in itself entirely unactive, and deprived of any power, by which it may produce, or continue, or communicate motion: But since these effects are evident to our senses, and since the power, that produces them, must be placed somewhere, it must lie in the DEITY, or that divine being, who contains in his nature all excellency and perfection. It is the deity, therefore, who is the prime mover of the universe, and who not only first created matter, and gave it it's original impulse, but likewise by a continued exertion of omnipotence, supports its existence, and successively bestows on it all those motions, and configurations, and qualities, with which it is endowed.

This opinion is certainly very curious, and well worth our attention; but it will appear superfluous to examine it in this place, if we reflect a moment on our present purpose in taking notice of it. We have established it as a principle, that as all ideas are derived from impressions, or some precedent perceptions, it is impossible we can have any idea of power and efficacy, unless some instances can be produced, wherein this power is perceived to exert itself. Now, as these instances can never be discovered in body, the Cartesians, proceeding upon their principle of innate ideas, have had recourse to a supreme spirit or deity, whom they consider as the only active being in the universe, and as the immediate cause of every alteration in matter. But the principle of innate ideas being allowed to be false, it follows, that the supposition of a deity can serve us in no stead, in accounting for that idea of agency, which we search for in vain in all the objects, which are presented to our senses, or which we are internally conscious of in our own minds. For if every idea be derived from an impression, the idea of a deity proceeds from the same origin; and if no impression, either of sensation or reflection, implies any force or efficacy, it is equally impossible to discover or even imagine any such active principle in the deity. Since these philosophers, therefore, have concluded, that matter cannot be endowed with any efficacious principle, because it is impossible to discover in it such a principle; the same course of reasoning should determine them to exclude it from the supreme being. Or if they esteem that opinion absurd and impious, as it really is, I shall tell them how they may avoid it; and that is, by concluding from the very first, that they have no adequate idea of power or efficacy in any object; since neither in body nor spirit, neither in superior nor inferior natures, are they able to discover one single instance of it.

The same conclusion is unavoidable upon the hypothesis of those, who maintain the efficacy of second causes, and attribute a derivative, but a real power and energy to matter. For as they confess, that this energy lies not in any of the known qualities of matter, the difficulty still remains concerning the origin of its idea. If we have really an idea of power, we may attribute power to an unknown quality: But as it is impossible, that that idea can be derived from such a quality, and as there is nothing in known qualities, which can produce it; it follows that we deceive ourselves, when we imagine we are possest of any idea of this kind, after the manner we commonly understand it. All ideas are derived from, and represent impressions. We never have any impression, that contains any power or efficacy. We never therefore have any idea of power.

Some have asserted, that we feel an energy, or power, in our own mind; and that having in this manner acquired the idea of power, we transfer that quality to matter, where we are not able immediately to discover it. The motions of our body, and the thoughts and sentiments of our mind, (say they) obey the will; nor do we seek any farther to acquire a just notion of force or power. But to convince us how fallacious this reasoning is, we need only consider, that the will being here considered as a cause, has no more a discoverable connexion with its effects, than any material cause has with its proper effect. So far from perceiving the connexion betwixt an act of volition, and a motion of the body; it is allowed that no effect is more inexplicable from the powers and essence of thought and matter. Nor is the empire of the will over our mind more intelligible. The effect is there distinguishable and separable from the cause, and could not be foreseen without the experience of their constant conjunction. We have command over our mind to a certain degree, but beyond that, lose all empire over it: And it is evidently impossible to fix any precise bounds to our authority, where we consult not experience. In short, the actions of the mind are, in this respect, the same with those of matter. We perceive only their constant conjunction; nor can we ever reason beyond it. No internal impression has an apparent energy, more than external objects have. Since, therefore, matter is confessed by philosophers to operate by an unknown force, we should in vain hope to attain an idea of force by consulting our own minds.[15]

[15] The same imperfection attends our ideas of the Deity; but this can have no effect either on religion or morals. The order of the universe proves an omnipotent mind; that is, a mind whose will is CONSTANTLY ATTENDED with the obedience of every creature and being. Nothing more is requisite to give a foundation to all the articles of religion, nor is It necessary we shoud form a distinct idea of the force and energy of the supreme Being.

It has been established as a certain principle, that general or abstract ideas are nothing but individual ones taken in a certain light, and that, in reflecting on any object, it is as impossible to exclude from our thought all particular degrees of quantity and quality as from the real nature of things. If we be possest, therefore, of any idea of power in general, we must also be able to conceive some particular species of it; and as power cannot subsist alone, but is always regarded as an attribute of some being or existence, we must be able to place this power in some particular being, and conceive that being as endowed with a real force and energy, by which such a particular effect necessarily results from its operation. We must distinctly and particularly conceive the connexion betwixt the cause and effect, and be able to pronounce, from a simple view of the one, that it must be followed or preceded by the other. This is the true manner of conceiving a particular power in a particular body: and a general idea being impossible without an individual; where the latter is impossible, it is certain the former can never exist. Now nothing is more evident, than that the human mind cannot form such an idea of two objects, as to conceive any connexion betwixt them, or comprehend distinctly that power or efficacy, by which they are united. Such a connexion would amount to a demonstration, and would imply the absolute impossibility for the one object not to follow, or to be conceived not to follow upon the other: Which kind of connexion has already been rejected in all cases. If any one is of a contrary opinion, and thinks he has attained a notion of power in any particular object, I desire he may point out to me that object. But till I meet with such-a-one, which I despair of, I cannot forbear concluding, that since we can never distinctly conceive how any particular power can possibly reside in any particular object, we deceive ourselves in imagining we can form any such general idea.

Thus upon the whole we may infer, that when we talk of any being, whether of a superior or inferior nature, as endowed with a power or force, proportioned to any effect; when we speak of a necessary connexion betwixt objects, and suppose, that this connexion depends upon an efficacy or energy, with which any of these objects are endowed; in all these expressions, so applied, we have really no distinct meaning, and make use only of common words, without any clear and determinate ideas. But as it is more probable, that these expressions do here lose their true meaning by being wrong applied, than that they never have any meaning; it will be proper to bestow another consideration on this subject, to see if possibly we can discover the nature and origin of those ideas, we annex to them.

Suppose two objects to be presented to us, of which the one is the cause and the other the effect; it is plain, that from the simple consideration of one, or both these objects we never shall perceive the tie by which they are united, or be able certainly to pronounce, that there is a connexion betwixt them. It is not, therefore, from any one instance, that we arrive at the idea of cause and effect, of a necessary connexion of power, of force, of energy, and of efficacy. Did we never see any but particular conjunctions of objects, entirely different from each other, we should never be able to form any such ideas.

But again; suppose we observe several instances, in which the same objects are always conjoined together, we immediately conceive a connexion betwixt them, and begin to draw an inference from one to another. This multiplicity of resembling instances, therefore, constitutes the very essence of power or connexion, and is the source from which the idea of it arises. In order, then, to understand the idea of power, we must consider that multiplicity; nor do I ask more to give a solution of that difficulty, which has so long perplexed us. For thus I reason. The repetition of perfectly similar instances can never alone give rise to an original idea, different from what is to be found in any

## particular instance, as has been observed, and as evidently follows from

our fundamental principle, that all ideas are copyed from impressions. Since therefore the idea of power is a new original idea, not to be found in any one instance, and which yet arises from the repetition of several instances, it follows, that the repetition alone has not that effect, but must either discover or produce something new, which is the source of that idea. Did the repetition neither discover nor produce anything new, our ideas might be multiplyed by it, but would not be enlarged above what they are upon the observation of one single instance. Every enlargement, therefore, (such as the idea of power or connexion) which arises from the multiplicity of similar instances, is copyed from some effects of the multiplicity, and will be perfectly understood by understanding these effects. Wherever we find anything new to be discovered or produced by the repetition, there we must place the power, and must never look for it in any other object.

But it is evident, in the first place, that the repetition of like objects in like relations of succession and contiguity discovers nothing new in any one of them: since we can draw no inference from it, nor make it a subject either of our demonstrative or probable reasonings;[16] as has been already proved. Nay suppose we could draw an inference, it would be of no consequence in the present case; since no kind of reasoning can give rise to a new idea, such as this of power is; but wherever we reason, we must antecedently be possest of clear ideas, which may be the objects of our reasoning. The conception always precedes the understanding; and where the one is obscure, the other is uncertain; where the one fails, the other must fail also.

[16] Sect. 6.

Secondly, It is certain that this repetition of similar objects in similar situations produces nothing new either in these objects, or in any external body. For it will readily be allowed, that the several instances we have of the conjunction of resembling causes and effects are in themselves entirely independent, and that the communication of motion, which I see result at present from the shock of two billiard-balls, is totally distinct from that which I saw result from such an impulse a twelve-month ago. These impulses have no influence on each other. They are entirely divided by time and place; and the one might have existed and communicated motion, though the other never had been in being.

There is, then, nothing new either discovered or produced in any objects by their constant conjunction, and by the uninterrupted resemblance of their relations of succession and contiguity. But it is from this resemblance, that the ideas of necessity, of power, and of efficacy, are derived. These ideas, therefore, represent not anything, that does or can belong to the objects, which are constantly conjoined. This is an argument, which, in every view we can examine it, will be found perfectly unanswerable. Similar instances are still the first source of our idea of power or necessity; at the same time that they have no influence by their similarity either on each other, or on any external object. We must, therefore, turn ourselves to some other quarter to seek the origin of that idea.

Though the several resembling instances, which give rise to the idea of power, have no influence on each other, and can never produce any new quality in the object, which can be the model of that idea, yet the observation of this resemblance produces a new impression in the mind, which is its real model. For after we have observed the resemblance in a sufficient number of instances, we immediately feel a determination of the mind to pass from one object to its usual attendant, and to conceive it in a stronger light upon account of that relation. This determination is the only effect of the resemblance; and therefore must be the same with power or efficacy, whose idea is derived from the resemblance. The several instances of resembling conjunctions lead us into the notion of power and necessity. These instances are in themselves totally distinct from each other, and have no union but in the mind, which observes them, and collects their ideas. Necessity, then, is the effect of this observation, and is nothing but an internal impression of the mind, or a determination to carry our thoughts from one object to another. Without considering it in this view, we can never arrive at the most distant notion of it, or be able to attribute it either to external or internal objects, to spirit or body, to causes or effects.

The necessary connexion betwixt causes and effects is the foundation of our inference from one to the other. The foundation of our inference is the transition arising from the accustomed union. These are, therefore, the same.

The idea of necessity arises from some impression. There is no impression conveyed by our senses, which can give rise to that idea. It must, therefore, be derived from some internal impression, or impression of reflection. There is no internal impression, which has any relation to the present business, but that propensity, which custom produces, to pass from an object to the idea of its usual attendant. This therefore is the essence of necessity. Upon the whole, necessity is something, that exists in the mind, not in objects; nor is it possible for us ever to form the most distant idea of it, considered as a quality in bodies. Either we have no idea of necessity, or necessity is nothing but that determination of the thought to pass from causes to effects, and from effects to causes, according to their experienced union.

Thus as the necessity, which makes two times two equal to four, or three angles of a triangle equal to two right ones, lies only in the act of the understanding, by which we consider and compare these ideas; in like manner the necessity or power, which unites causes and effects, lies in the determination of the mind to pass from the one to the other. The efficacy or energy of causes is neither placed in the causes themselves, nor in the deity, nor in the concurrence of these two principles; but belongs entirely to the soul, which considers the union of two or more objects in all past instances. It is here that the real power of causes is placed along with their connexion and necessity.

I am sensible, that of all the paradoxes, which I, have had, or shall hereafter have occasion to advance in the course of this treatise, the present one is the most violent, and that it is merely by dint of solid proof and reasoning I can ever hope it will have admission, and overcome the inveterate prejudices of mankind. Before we are reconciled to this doctrine, how often must we repeat to ourselves, that the simple view of any two objects or actions, however related, can never give us any idea, of power, or of a connexion betwixt them: that this idea arises from the repetition of their union: that the repetition neither discovers nor causes any thing in the objects, but has an influence only on the mind, by that customary transition it produces: that this customary transition is, therefore, the same with the power and necessity; which are consequently qualities of perceptions, not of objects, and are internally felt by the soul, and not perceivd externally in bodies? There is commonly an astonishment attending every thing extraordinary; and this astonishment changes immediately into the highest degree of esteem or contempt, according as we approve or disapprove of the subject. I am much afraid, that though the foregoing reasoning appears to me the shortest and most decisive imaginable; yet with the generality of readers the biass of the mind will prevail, and give them a prejudice against the present doctrine.

This contrary biass is easily accounted for. It is a common observation, that the mind has a great propensity to spread itself on external objects, and to conjoin with them any internal impressions, which they occasion, and which always make their appearance at the same time that these objects discover themselves to the senses. Thus as certain sounds and smells are always found to attend certain visible objects, we naturally imagine a conjunction, even in place, betwixt the objects and qualities, though the qualities be of such a nature as to admit of no such conjunction, and really exist no where. But of this more fully hereafter.[17] Mean while it is sufficient to observe, that the same propensity is the reason, why we suppose necessity and power to lie in the objects we consider, not in our mind that considers them; notwithstanding it is not possible for us to form the most distant idea of that quality, when it is not taken for the determination of the mind, to pass from the idea of an object to that of its usual attendant.

[17]