15. The principles then of this philosophy are; upon no consideration to indulge conjectures concerning the powers and laws of nature, but to make it our endeavour with all diligence to search out the real and true laws, by which the constitution of things is regulated. The philosopher’s first care must be to distinguish, what he sees to be within his power, from what is beyond his reach; to assume no greater degree of knowledge, than what he finds himself possessed of; but to advance by slow and cautious steps; to search gradually into natural causes; to secure to himself the knowledge of the most immediate cause of each appearance, before he extends his views farther to causes more remote. This is the method, in which philosophy ought to be cultivated; which does not pretend to so great things, as the more airy speculations; but will perform abundantly more: we shall not perhaps seem to the unskilful to know so much, but our real knowledge will be greater. And certainly it is no objection against this method, that some others promise, what is nearer to the extent of our wishes: since this, if it will not teach us all we could desire to be informed of, will however give us some true light into nature; which no other can do. Nor has the philosopher any reason to think his labour lost, when he finds himself stopt at the cause first discovered by him, or at any other more remote cause, short of the original: for if he has but sufficiently proved any one cause, he has entered so far into the real constitution of things, has laid a safe foundation for others to work upon, and has facilitated their endeavours in the search after yet more distant causes; and besides, in the mean time he may apply the knowledge of these intermediate causes to many useful purposes. Indeed the being able to make practical deductions from natural causes, constitutes the great distinction between the true philosophy and the false. Causes assumed upon conjecture, must be so loose and undefined, that nothing particular can be collected from them. But those causes, which are brought to light by a strict examination of things, will be more distinct. Hence it appears to have been no unuseful discovery, that the ascent of water in pumps is owing to the pressure of the air by its weight or spring; though the causes, which make the air gravitate, and render it elastic, be unknown: for notwithstanding we are ignorant of the original, whence these powers of the air are derived; yet we may receive much advantage from the bare knowledge of these powers. If we are but certain of the degree of force, wherewith they act, we shall know the extent of what is to be expected from them; we shall know the greatest height, to which it is possible by pumps to raise water; and shall thereby be prevented from making any useless efforts towards improving these instruments beyond the limits prescribed to them by nature; whereas without so much knowledge as this, we might probably have wasted in attempts of this kind much time and labour. How long did philosophers busy themselves to no purpose in endeavouring to perfect telescopes, by forming the glasses into some new figure; till Sir Isaac Newton demonstrated, that the effects of telescopes were limited from another cause, than was supposed; which no alteration in the figure of the glasses could remedy? What method Sir Isaac Newton himself has found for the improvement of telescopes shall be explained hereafter[34]. But at present I shall proceed to illustrate, by some farther instances, this distinguishing character of the true philosophy, which we have now under consideration. It was no trifling discovery, that the contraction of the muscles of animals puts their limbs in motion, though the original cause of that contraction remains a secret, and perhaps may always do so; for the knowledge of thus much only has given rise to many speculations upon the force and artificial disposition of the muscles, and has opened no narrow prospect into the animal fabrick. The finding out, that the nerves are great agents in this action, leads us yet nearer to the original cause, and yields us a wider view of the subject. And each of these steps affords us assistance towards restoring this animal motion, when impaired in our selves, by pointing out the seats of the injuries, to which it is obnoxious. To neglect all this, because we can hitherto advance no farther, is plainly ridiculous. It is confessed by all, that Galileo greatly improved philosophy, by shewing, as we shall relate hereafter, that the power in bodies, which we call gravity, occasions them to move downwards with a velocity equably accelerated[35]; and that when any body is thrown forwards, the same power obliges it to describe in its motion that line, which is called by geometers a parabola[36]: yet we are ignorant of the cause, which makes bodies gravitate. But although we are unacquainted with the spring, whence this power in nature is derived, nevertheless we can estimate its effects. When a body falls perpendicularly, it is known, how long time it takes in descending from any height whatever: and if it be thrown forwards, we know the real path, which it describes; we can determine in what direction, and with what degree of swiftness it must be projected, in order to its striking against any object desired; and we can also ascertain the very force, wherewith it will strike. Sir Isaac Newton has farther taught, that this power of gravitation extends up to the moon, and causes that planet to gravitate as much towards the earth, as any of the bodies, which are familiar to us, would, if placed at the same distance[37]: he has proved likewise, that all the planets gravitate towards the sun, and towards one another; and that their respective motions follow from this gravitation. All this he has demonstrated upon indisputable geometrical principles, which cannot be rendered precarious for want of knowing what it is, which causes these bodies thus mutually to gravitate: any more than we can doubt of the propensity in all the bodies about us, to descend towards the earth; or can call in question the forementioned propositions of Galileo, which are built upon that principle. And as Galileo has shewn more fully, than was known before, what effects were produced in the motion of bodies by their gravitation towards the earth; so Sir Isaac Newton, by this his invention, has much advanced our knowledge in the celestial motions. By discovering that the moon gravitates towards the sun, as well as towards the earth; he has laid open those intricacies in the moon’s motion, which no astronomer, from observations only, could ever find out[38]: and one kind of heavenly bodies, the comets, have their motion now clearly ascertained; whereof we had before no true knowledge at all[39].
16. Doubtless it might be expected, that such surprizing success should have silenced, at once, every cavil. But we have seen the contrary. For because this philosophy professes modestly to keep within the extent of our faculties, and is ready to confess its imperfections, rather than to make any fruitless attempts to conceal them, by seeking to cover the defects in our knowledge with the vain ostentation of rash and groundless conjectures; hence has been taken an occasion to insinuate that we are led to miraculous causes, and the occult qualities of the schools.
17. But the first of these accusations is very extraordinary. If by calling these causes miraculous nothing more is meant than only, that they often appear to us wonderful and surprizing, it is not easy to see what difficulty can be raised from thence; for the works of nature discover every where such proofs of the unbounded power, and the consummate wisdom of their author, that the more they are known, the more they will excite our admiration: and it is too manifest to be insisted on, that the common sense of the word miraculous can have no place here, when it implies what is above the ordinary course of things. The other imputation, that these causes are occult upon the account of our not perceiving what produces them, contains in it great ambiguity. That something relating to them lies hid, the followers of this philosophy are ready to acknowledge, nay desire it should be carefully remarked, as pointing out proper subjects for future inquiry. But this is very different from the proceeding of the schoolmen in the causes called by them occult. For as their occult qualities were understood to operate in a manner occult, and not apprehended by us; so they were obtruded upon us for such original and essential properties in bodies, as made it vain to seek any farther cause; and a greater power was attributed to them, than any natural appearances authorized. For instance, the rise of water in pumps was ascribed to a certain abhorrence of a vacuum, which they thought fit to assign to nature. And this was so far a true observation, that the water does move, contrary to its usual course, into the space, which otherwise would be left void of any sensible matter; and, that the procuring such a vacuity was the apparent cause of the water’s ascent. But while we were not in the least informed how this power, called an abhorrence of a vacuum, produced the visible effects; instead of making any advancement in the knowledge of nature, we only gave an artificial name to one of her operations: and when the speculation was pushed so beyond what any appearances required, as to have it concluded, that this abhorrence of a vacuum was a power inherent in all matter, and so unlimited as to render it impossible for a vacuum to exist at all; it then became a much greater absurdity, in being made the foundation of a most ridiculous manner of reasoning; as at length evidently appeared, when it came to be discovered, that this rise of the water followed only from the pressure of the air, and extended it self no farther, than the power of that cause. The scholastic stile in discoursing of these occult qualities, as if they were essential differences in the very substances, of which bodies consisted, was certainly very absurd; by reason it tended to discourage all farther inquiry. But no such ill consequences can follow from the considering of any natural causes, which confessedly are not traced up to their first original. How shall we ever come to the knowledge of the several original causes of things, otherwise than by storing up all intermediate causes which we can discover? Are all the original and essential properties of matter so very obvious, that none of them can escape our first view? This is not probable. It is much more likely, that, if some of the essential properties are discovered by our first observations, a stricter examination should bring more to light.
18. But in order to clear up this point concerning the essential properties of matter, let us consider the subject a little distinctly. We are to conceive, that the matter, out of which the universe of things is formed, is furnished with certain qualities and powers, whereby it is rendered fit to answer the purposes, for which it was created. But every property, of which any particle of this matter is in it self possessed, and which is not barely the consequence of the union of this particle with other portions of matter, we may call an essential property: whereas all other qualities or attributes belonging to bodies, which depend on their particular frame and composition, are not essential to the matter, whereof such bodies are made; because the matter of these bodies will be deprived of those qualities, only by the dissolution of the body, without working any change in the original constitution of one single particle of this mass of matter. Extension we apprehend to be one of these essential properties, and impenetrability another. These two belong universally to all matter; and are the principal ingredients in the idea, which this word matter usually excites in the mind. Yet as the idea, marked by this name, is not purely the creature of our own understandings, but is taken for the representation of a certain substance without us; if we should discover, that every part of the substance, in which we find these two properties, should likewise be endowed universally with any other essential qualities; all these, from the time they come to our notice, must be united under our general idea of matter. How many such properties there are actually in all matter we know not; those, of which we are at present apprized, have been found out only by our observations on things; how many more a farther search may bring to light, no one can say; nor are we certain, that we are provided with sufficient methods of perception to discern them all. Therefore, since we have no other way of making discoveries in nature, but by gradual inquiries into the properties of bodies; our first step must be to admit without distinction all the properties, which we observe; and afterwards we must endeavour, as far as we are able, to distinguish between the qualities, wherewith the very substances themselves are indued, and those appearances, which result from the structure only of compound bodies. Some of the properties, which we observe in things, are the attributes of particular bodies only; others universally belong to all, that fall under our notice. Whether some of the qualities and powers of particular bodies, be derived from different kinds of matter entring their composition, cannot, in the present imperfect state of our knowledge, absolutely be decided; though we have not yet any reason to conclude, but that all the bodies, with which we converse, are framed out of the very same kind of matter, and that their distinct qualities are occasioned only by their structure; through the variety whereof the general powers of matter are caused to produce different effects. On the other hand, we should not hastily conclude, that whatever is found to appertain to all matter, which falls under our examination, must for that reason only be an essential property thereof, and not be derived from some unseen disposition in the frame of nature. Sir Isaac Newton has found reason to conclude, that gravity is a property universally belonging to all the perceptible bodies in the universe, and to every particle of matter, whereof they are composed. But yet he no where asserts this property to be essential to matter. And he was so far from having any design of establishing it as such, that, on the contrary, he has given some hints worthy of himself at a cause for it[40]; and expresly says, that he proposed those hints to shew, that he had no such intention[41].
19. It appears from hence, that it is not easy to determine, what properties of bodies are essentially inherent in the matter, out of which they are made, and what depend upon their frame and composition. But certainly whatever properties are found to belong either to any particular systems of matter, or universally to all, must be considered in philosophy; because philosophy will be otherwise imperfect. Whether those properties can be deduced from some other appertaining to matter, either among those, which are already known, or among such as can be discovered by us, is afterwards to be sought for the farther improvement of our knowledge. But this inquiry cannot properly have place in the deliberation about admitting any property of matter or bodies into philosophy; for that purpose it is only to be considered, whether the existence of such a property has been justly proved or not. Therefore to decide what causes of things are rightly received into natural philosophy, requires only a distinct and clear conception of what kind of reasoning is to be allowed of as convincing, when we argue upon the works of nature.
20. The proofs in natural philosophy cannot be so absolutely conclusive, as in the mathematics. For the subjects of that science are purely the ideas of our own minds. They may be represented to our senses by material objects, but they are themselves the arbitrary productions of our own thoughts; so that as the mind can have a full and adequate knowledge of its own ideas, the reasoning in geometry can be rendered perfect. But in natural knowledge the subject of our contemplation is without us, and not so compleatly to be known: therefore our method of arguing must fall a little short of absolute perfection. It is only here required to steer a just course between the conjectural method of proceeding, against which I have so largely spoke; and demanding so rigorous a proof, as will reduce all philosophy to mere scepticism, and exclude all prospect of making any progress in the knowledge of nature.
21. The concessions, which are to be allowed in this science, are by Sir Isaac Newton included under a very few simple precepts.
22. The first is, that more causes are not to be received into philosophy, than are sufficient to explain the appearances of nature. That this rule is approved of unanimously, is evident from those expressions so frequent among all philosophers, that nature does nothing in vain; and that a variety of means, where fewer would suffice, is needless. And certainly there is the highest reason for complying with this rule. For should we indulge the liberty of multiplying, without necessity, the causes of things, it would reduce all philosophy to mere uncertainty; since the only proof, which we can have, of the existence of a cause, is the necessity of it for producing known effects. Therefore where one cause is sufficient, if there really should in nature be two, which is in the last degree improbable, we can have no possible means of knowing it, and consequently ought not to take the liberty of imagining, that there are more than one.
23. The second precept is the direct consequence of the first, that to like effects are to be ascribed the same causes. For instance, that respiration in men and in brutes is brought about by the same means; that bodies descend to the earth here in Europe, and in America from the same principle; that the light of a culinary fire, and of the sun have the same manner of production; that the reflection of light is effected in the earth, and in the planets by the same power; and the like.