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XIV.

Of the idea

of

neither in body nor spirit, neither in superior nor infe. SECT. rior 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 necessary

. 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 'tis 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 possessed 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, 'tis allowed that no effect is more inexplicable from the powers and essence of thought and mat

Of

and

PART ter. Nor is the empire of the will over our mind more III.

intelligible. The effect is there distinguishable and

separable from the cause, and could be foreseen withknowledge

out the experience of their constant conjunction. We probability. have command over our mind to a certain degree, but

beyond that lose all empire over it: and 'tis 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. *

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, 'tis as impossible to exclude from our thought all particular degrees of quantity and quality as from the real nature of things. If we be possessed, 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

• 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 should form a distinct idea of the force and energy of the Supreme Being

XIV.

Of the idea

of necessary

being, and conceive that being as endowed with a real SECT. 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 connexion. 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, 'tis 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 dispair 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

III.

Of

PART of these objects are endowed; in all the expressions,

so applied, we have really no distinct meaning, and

make use only of common words, without any clear knowlerlge

and and determinate ideas. But as 'tis more probable, that probability.

these expressions do here lose their true meaning by being wrong applied, than that they never have any meaning; 'twill 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; 'tis 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. 'Tis 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 origi

XIV.

Of the idea

of

nal idea, different from what is to be found in any par- SECT. ticular instance, as has been observed, and as evidently follows from our fundamental principle, that all ideas are copied from impressions. Since, therefore, the idea of power is a new original idea, not to be found in any connexion. 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 any thing new, our ideas might be multiplied 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 copied from some effects of the multiplicity, and will be perfectly understood by understanding these effects. Wherever we find any thing 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 'tis 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; as has been already proved. * Nay, suppose we could draw an inference, 'twould 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 possessed of clear ideas, which may be the objects of our reasoning. The conception always precedes the un

• Section 6.

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