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. Instances. In some of our ideas there are certain 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 ******** 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 further than particular experience informs us 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. A third cause, want of tracing our ideas. Thirdly, Where we have adequate ideas, and where there is a certain and discoverable connexion between them, yet 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 whereabouts 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 the way beyond the line; and the Antipodes would be still as much unknown, as when it was declared heresy to hold there were any.
But having spoken sufficiently of words, and the ill or careless use that is commonly made of them, I shall not say anything more of it here.
31. Extent of human knowledge in respect to its universality.