Part 28

47. Farther, a little thought will discover to us that, though we allow the existence of Matter or corporeal substance, yet it will unavoidably follow, from the principles which are now generally admitted, that the particular bodies, of what kind soever, do none of them exist whilst they are not perceived. For, it is evident, from sect. 11 and the following sections, that the Matter philosophers contend for is an incomprehensible Somewhat, which hath none of those particular qualities whereby the bodies falling under our senses are distinguished one from another. But, to make this more plain, it must be remarked that the infinite divisibility of Matter is now universally allowed, at least by the most approved and considerable philosophers, who on the received principles demonstrate it beyond all exception. Hence, it follows there is an infinite number of parts in each particle of Matter which are not perceived by sense(619). The reason therefore that any particular body seems to be of a finite magnitude, or exhibits only a finite number of parts to sense, is, not because it contains no more, since in itself it contains an infinite number of parts, but because the sense is not acute enough to discern them. In proportion therefore as the sense is rendered more acute, it perceives a greater number of parts in the object, that is, the object appears greater; and its figure varies, those parts in its extremities which were before unperceivable appearing now to bound it in very different lines and angles from those perceived by an obtuser sense. And at length, after various changes of size and shape, when the sense becomes infinitely acute, the body shall seem infinite. During all which there is no alteration in the body, but only in the sense. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape and figure. From which it follows that, though we should grant the existence of Matter to be never so certain, yet it is withal as certain, the materialists themselves are by their own principles forced to acknowledge, that neither the particular bodies perceived by sense, nor anything like them, exists without the mind. Matter, I say, and each particle thereof, is according to them infinite and shapeless; and it is the mind that frames all that variety of bodies which compose the visible world, any one whereof does not exist longer than it is perceived.

48. But, after all, if we consider it, the objection proposed in sect. 45 will not be found reasonably charged on the Principles we have premised, so as in truth to make any objection at all against our notions. For, though we hold indeed the objects of sense to be nothing else but ideas which cannot exist unperceived, yet we may not hence conclude they have no existence except only while they are perceived by _us_; since there may be some other spirit that perceives them though we do not. Wherever bodies are said to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. It does not therefore follow from the foregoing Principles that bodies are annihilated and created every moment, or exist not at all during the intervals between _our_ perception of them.

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49. _Fifthly_, it may perhaps be objected that if extension and figure exist only in the mind, it follows that the mind is extended and figured; since extension is a mode or attribute which (to speak with the Schools) is predicated of the subject in which it exists.—I answer, those qualities are in the mind only as they are perceived by it;—that is, not by way of _mode_ or _attribute_, but only by way of _idea_(620). And it no more follows the soul or mind is extended, because extension exists in it alone, than it does that it is red or blue, because those colours are on all hands acknowledged to exist in it, and nowhere else. As to what philosophers say of subject and mode, that seems very groundless and unintelligible. For instance, in this proposition “a die is hard, extended, and square,” they will have it that the word _die_ denotes a subject or substance, distinct from the hardness, extension, and figure which are predicated of it, and in which they exist. This I cannot comprehend: to me a die seems to be nothing distinct from those things which are termed its modes or accidents. And, to say a die is hard, extended, and square is not to attribute those qualities to a subject distinct from and supporting them, but only an explication of the meaning of the word _die_.

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50. _Sixthly_, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. In short, whatever advances have been made, either by ancient or modern philosophers, in the study of nature do all proceed on the supposition that corporeal substance or Matter doth really exist.—To this I answer that there is not any one phenomenon explained on that supposition which may not as well be explained without it, as might easily be made appear by an induction of particulars. To explain the phenomena, is all one as to shew why, upon such and such occasions, we are affected with such and such ideas. But how Matter should operate on a Spirit, or produce any idea in it, is what no philosopher will pretend to explain; it is therefore evident there can be no use of Matter(621) in natural philosophy. Besides, they who attempt to account for things do it, not by corporeal substance, but by figure, motion, and other qualities; which are in truth no more than mere ideas, and therefore cannot be the cause of anything, as hath been already shewn. See sect. 25.

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51. _Seventhly_, it will upon this be demanded whether it does not seem absurd to take away natural causes(622), and ascribe everything to the immediate operation of spirits? We must no longer say upon these principles that fire heats, or water cools, but that a spirit heats, and so forth. Would not a man be deservedly laughed at, who should talk after this manner?—I answer, he would so: in such things we ought to think with the learned and speak with the vulgar. They who to demonstration are convinced of the truth of the Copernican system do nevertheless say “the sun rises,” “the sun sets,” or “comes to the meridian”; and if they affected a contrary style in common talk it would without doubt appear very ridiculous. A little reflection on what is here said will make it manifest that the common use of language would receive no manner of alteration or disturbance from the admission of our tenets(623).

52. In the ordinary affairs of life, any phrases may be retained, so long as they excite in us proper sentiments, or dispositions to act in such a manner as is necessary for our well-being, how false soever they may be if taken in a strict and speculative sense. Nay, this is unavoidable, since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest. Hence it is impossible—even in the most rigid, philosophic reasonings—so far to alter the bent and genius of the tongue we speak as never to give a handle for cavillers to pretend difficulties and inconsistencies. But, a fair and ingenuous reader will collect the sense from the scope and tenor and connexion of a discourse, making allowances for those inaccurate modes of speech which use has made inevitable.

53. As to the opinion that there are no corporeal causes, this has been heretofore maintained by some of the Schoolmen, as it is of late by others among the modern philosophers; who though they allow Matter to exist, yet will have God alone to be the immediate efficient cause of all things(624). These men saw that amongst all the objects of sense there was none which had any power or activity included in it; and that by consequence this was likewise true of whatever bodies they supposed to exist without the mind, like unto the immediate objects of sense. But then, that they should suppose an innumerable multitude of created beings, which they acknowledge are not capable of producing any one effect in nature, and which therefore are made to no manner of purpose, since God might have done everything as well without them—this I say, though we should allow it possible, must yet be a very unaccountable and extravagant supposition(625).

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54. In the _eighth_ place, the universal concurrent assent of mankind may be thought by some an invincible argument in behalf of Matter, or the existence of external things(626). Must we suppose the whole world to be mistaken? And if so, what cause can be assigned of so widespread and predominant an error?—I answer, first, that, upon a narrow inquiry, it will not perhaps be found so many as is imagined do really believe the existence of Matter or things without the mind(627). Strictly speaking, to believe that which involves a contradiction, or has no meaning in it(628), is impossible; and whether the foregoing expressions are not of that sort, I refer it to the impartial examination of the reader. In one sense, indeed, men may be said to believe that Matter exists; that is, they act as if the immediate cause of their sensations, which affects them every moment, and is so nearly present to them, were some senseless unthinking being. But, that they should clearly apprehend any meaning marked by those words, and form thereof a settled speculative opinion, is what I am not able to conceive. This is not the only instance wherein men impose upon themselves, by imagining they believe those propositions which they have often heard, though at bottom they have no meaning in them.

55. But secondly, though we should grant a notion to be never so universally and stedfastly adhered to, yet this is but a weak argument of its truth to whoever considers what a vast number of prejudices and false opinions are everywhere embraced with the utmost tenaciousness, by the unreflecting (which are the far greater) part of mankind. There was a time when the antipodes and motion of the earth were looked upon as monstrous absurdities even by men of learning: and if it be considered what a small proportion they bear to the rest of mankind, we shall find that at this day those notions have gained but a very inconsiderable footing in the world.

56. But it is demanded that we assign a cause of this prejudice, and account for its obtaining in the world. To this I answer, that men knowing they perceived several ideas, whereof they themselves were, not the authors(629), as not being excited from within, nor depending on the operation of their wills, this made them maintain _those_ ideas or objects of perception, had an existence independent of and without the mind, without ever dreaming that a contradiction was involved in those words. But, philosophers having plainly seen that the immediate objects of perception do not exist without the mind, they in some degree corrected the mistake of the vulgar(630); but at the same time run into another, which seems no less absurd, to wit, that there are certain objects really existing without the mind, or having a subsistence distinct from being perceived, of which our ideas are only images or resemblances, imprinted by those objects on the mind(631). And this notion of the philosophers owes its origin to the same cause with the former, namely, their being conscious that _they_ were not the authors of their own sensations; which they evidently knew were imprinted from without, and which therefore must have _some_ cause, distinct from the minds on which they are imprinted.

57. But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to _Spirit_, which alone can act, may be accounted for. First, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity. Secondly, because the Supreme Spirit which excites those ideas in our minds, is not marked out and limited to our view by any particular finite collection of sensible ideas, as human agents are by their size, complexion, limbs, and motions. And thirdly, because His operations are regular and uniform. Whenever the course of nature is interrupted by a miracle, men are ready to own the presence of a Superior Agent. But, when we see things go on in the ordinary course, they do not excite in us any reflexion; their order and concatenation, though it be an argument of the greatest wisdom, power, and goodness in their Creator, is yet so constant and familiar to us, that we do not think them the immediate effects of a _Free Spirit_; especially since inconsistency and mutability in acting, though it be an imperfection, is looked on as a mark of _freedom_(632).

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58. _Tenthly_, it will be objected that the notions we advance are inconsistent with several sound truths in philosophy and mathematics. For example, the motion of the earth is now universally admitted by astronomers as a truth grounded on the clearest and most convincing reasons. But, on the foregoing Principles, there can be no such thing. For, motion being only an idea, it follows that if it be not perceived it exists not: but the motion of the earth is not perceived by sense.—I answer, That tenet, if rightly understood, will be found to agree with the Principles we have premised: for, the question whether the earth moves or no amounts in reality to no more than this, to wit, whether we have reason to conclude, from what has been observed by astronomers, that if we were placed in such and such circumstances, and such or such a position and distance both from the earth and sun, we should perceive the former to move among the choir of the planets, and appearing in all respects like one of them: and this, by the established rules of nature, which we have no reason to mistrust, is reasonably collected from the phenomena.

59. We may, from the experience we have had of the train and succession of ideas(633) in our minds, often make, I will not say uncertain conjectures, but sure and well-grounded predictions concerning the ideas we shall be affected with pursuant to a great train of actions; and be enabled to pass a right judgment of what would have appeared to us, in case we were placed in circumstances very different from those we are in at present. Herein consists the knowledge of nature, which may preserve its use and certainty very consistently with what hath been said. It will be easy to apply this to whatever objections of the like sort may be drawn from the magnitude of the stars, or any other discoveries in astronomy or nature.

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60. In the _eleventh_ place, it will be demanded to what purpose serves that curious organization of plants, and the animal mechanism in the parts of animals. Might not vegetables grow, and shoot forth leaves and blossoms, and animals perform all their motions, as well without as with all that variety of internal parts so elegantly contrived and put together;—which, being ideas, have nothing powerful or operative in them, nor have any _necessary_ connexion with the effects ascribed to them? If it be a Spirit that immediately produces every effect by a _fiat_, or act of his will(634), we must think all that is fine and artificial in the works, whether of man or nature, to be made in vain. By this doctrine, though an artist hath made the spring and wheels, and every movement of a watch, and adjusted them in such a manner as he knew would produce the motions he designed; yet he must think all this done to no purpose, and that it is an Intelligence which directs the index, and points to the hour of the day. If so, why may not the Intelligence do it, without _his_ being at the pains of making the movements and putting them together? Why does not an empty case serve as well as another? And how comes it to pass, that whenever there is any fault in the going of a watch, there is some corresponding disorder to be found in the movements, which being mended by a skilful hand all is right again? The like may be said of all the Clockwork of Nature, great part whereof is so wonderfully fine and subtle as scarce to be discerned by the best microscope. In short, it will be asked, how, upon our Principles, any tolerable account can be given, or any final cause assigned of an innumerable multitude of bodies and machines, framed with the most exquisite art, which in the common philosophy have very apposite uses assigned them, and serve to explain abundance of phenomena?

61. To all which I answer, first, that though there were some difficulties relating to the administration of Providence, and the uses by it assigned to the several parts of nature, which I could not solve by the foregoing Principles, yet this objection could be of small weight against the truth and certainty of those things which may be proved _a priori_, with the utmost evidence and rigour of demonstration(635). Secondly, but neither are the received principles free from the like difficulties; for, it may still be demanded to what end God should take those roundabout methods of effecting things by instruments and machines, which no one can deny might have been effected by the mere command of His will, without all that _apparatus_. Nay, if we narrowly consider it, we shall find the objection may be retorted with greater force on those who hold the existence of those machines without the mind; for it has been made evident that solidity, bulk, figure, motion, and the like have no _activity_ or _efficacy_ in them, so as to be capable of producing any one effect in nature. See sect. 25. Whoever therefore supposes them to exist (allowing the supposition possible) when they are not perceived does it manifestly to no purpose; since the only use that is assigned to them, as they exist unperceived, is that they produce those perceivable effects which in truth cannot be ascribed to anything but Spirit.

62. But, to come nigher the difficulty, it must be observed that though the fabrication of all those parts and organs be not absolutely necessary to the producing any effect, yet it is necessary to the producing of things in a constant regular way, according to the laws of nature. There are certain general laws that run through the whole chain of natural effects: these are learned by the observation and study of nature, and are by men applied, as well to the framing artificial things for the use and ornament of life as to the explaining the various phenomena. Which explication consists only in shewing the conformity any particular phenomenon hath to the general laws of nature, or, which is the same thing, in discovering the _uniformity_ there is in the production of natural effects; as will be evident to whoever shall attend to the several instances wherein philosophers pretend to account for appearances. That there is a great and conspicuous _use_ in these regular constant methods of working observed by the Supreme Agent hath been shewn in sect. 31. And it is no less visible that a particular size, figure, motion, and disposition of parts are necessary, though not absolutely to the producing any effect, yet to the producing it according to the standing mechanical laws of nature. Thus, for instance, it cannot be denied that God, or the Intelligence that sustains and rules the ordinary course of things, might if He were minded to produce a miracle, cause all the motions on the dial-plate of a watch, though nobody had ever made the movements and put them in it. But yet, if He will act agreeably to the rules of mechanism, by Him for wise ends established and maintained in the creation, it is necessary that those actions of the watchmaker, whereby _he_ makes the movements and rightly adjusts them, precede the production of the aforesaid motions; as also that any disorder in them be attended with the perception of some corresponding disorder in the movements, which being once corrected all is right again(636).

63. It may indeed on some occasions be necessary that the Author of nature display His overruling power in producing some appearance out of the ordinary series of things. Such exceptions from the general rules of nature are proper to surprise and awe men into an acknowledgment of the Divine Being; but then they are to be used but seldom, otherwise there is a plain reason why they should fail of that effect. Besides, God seems to choose the convincing our reason of His attributes by the works of nature, which discover so much harmony and contrivance in their make, and are such plain indications of wisdom and beneficence in their Author, rather than to astonish us into a belief of His Being by anomalous and surprising events(637).

64. To set this matter in a yet clearer light, I shall observe that what has been objected in sect. 60 amounts in reality to no more than this:—_ideas_(638) are not anyhow and at random produced, there being a certain order and connexion between them, like to that of cause and effect: there are also several combinations of them, made in a very regular and artificial manner, which seem like so many instruments in the hand of nature that, being hid as it were behind the scenes, have a secret operation in producing those appearances which are seen on the theatre of the world, being themselves discernible only to the curious eye of the philosopher. But, since one idea cannot be the cause of another, to what purpose is that connexion? And since those instruments, being barely _inefficacious_ perceptions in the mind, are not subservient to the production of natural effects, it is demanded why they are made; or, in other words, what reason can be assigned why God should make us, upon a close inspection into His works, behold so great variety of ideas, so artfully laid together, and so much according to rule; it not being [(639) credible] that He would be at the expense (if one may so speak) of all that art and regularity to no purpose?

65. To all which my answer is, first, that the connexion of ideas(640) does not imply the relation of _cause_ and _effect_, but only of a mark or _sign_ with the _thing signified_. The fire which I see is not the cause of the pain I suffer upon my approaching it, but the mark that forewarns me of it. In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof(641). Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. That a few original ideas may be made to signify a great number of effects and actions, it is necessary they be variously combined together. And to the end their use be permanent and universal, these combinations must be made by _rule_, and with _wise contrivance_. By this means abundance of information is conveyed unto us, concerning what we are to expect from such and such actions, and what methods are proper to be taken for the exciting such and such ideas(642). Which in effect is all that I conceive to be distinctly meant when it is said(643) that, by discerning the figure, texture, and mechanism of the inward parts of bodies, whether natural or artificial, we may attain to know the several uses and properties depending thereon, or the nature of the thing.