the very first, entirely perfect, could not have inferred from the fluidity and transparency of water, that it would suffocate him; or from the light and warmth of fire, that it would consume him. No object ever discovers, by the qualities which appear to the senses, either the causes which produced it, or the effects which will arise from it; nor can our reason, unassisted by experience, ever draw any inference concerning real existence and matter of fact.

This proposition, that causes and effects are discoverable, not by reason, but by experience, will readily be admitted with regard to such objects as we remember to have once been altogether unknown to us; since we must be conscious of the utter inability which we then lay under of foretelling what would arise from them. Present two smooth pieces of marble to a man who has no tincture of natural philosophy; he will never discover that they will adhere together in such a manner as to require great force to separate them in a direct line, while they make so small a resistance to a lateral pressure. Such events as bear little analogy to the common course of nature, are also readily confessed to be known only by experience; nor does any man imagine that the explosion of gunpowder, or the attraction of a loadstone, could ever be discovered by arguments a priori. In like manner, when an effect is supposed to depend upon an intricate machinery or secret structure of parts, we make no difficulty in attributing all our knowledge of it to experience. Who will assert, that he can give the ultimate reason, why milk or bread is proper nourishment for a man, not for a lion or tiger?

But the same truth may not appear at first sight to have the same evidence with regard to events, which have become familiar to us from our first appearance in the world, which bear a close analogy to the whole course of nature,

and which are supposed to depend on the simple qualities of objects, without any secret structure of parts. We are apt to imagine, that we could discover these effects by the mere operation of our reason without experience. We fancy, that were we brought on a sudden into this world, we could at first have inferred, that one billiard-ball would communicate motion to another upon impulse; and that we needed not to have waited for the event, in order to pronounce with certainty concerning it. Such is the influence of custom, that, where it is strongest, it not only covers our natural ignorance, but even conceals itself, and seems not to take place, merely because it is found in the highest degree.

But to convince us, that all the laws of nature, and all the operations of bodies, without exception, are known only by experience, the following reflections may perhaps suffice. Were any object presented to us, and were we required to pronounce concerning the effect which will result from it, without consulting past observation; after what manner, I beseech you, must the mind proceed in this operation? It must invent or imagine some event which it ascribes to the object as its effect; and it is plain that this invention must be entirely arbitrary. The mind can never possibly find the effect in the supposed cause, by the most accurate scrutiny and examination. For the effect is totally different from the cause, and consequently can never be discovered in it. Motion in the second billiard-ball is a quite distinct event from motion in the first; nor is there any thing in the one to suggest the smallest hint of the other. A stone or piece of metal raised into the air, and left without any support, immediately falls: But to consider the matter a priori, is there any thing we discover in this situation which can beget the idea of a

downward, rather than an upward, or any other motion, in the stone or metal?

And as the first imagination or invention of a particular effect, in all natural operations, is arbitrary, where we consult not experience; so must we also esteem the supposed tie or connection between the cause and effect which binds them together, and renders it impossible, that any other effect could result from the operation of that cause. When I see, for instance, a billiard-ball moving in a straight line towards another; even suppose motion in the second ball should by accident be suggested to me as the result of their contact or impulse; may I not conceive, that a hundred different events might as well follow from that cause? May not both these balls remain at absolute rest? May not the first ball return in a straight line, or leap off from the second in any line or direction? All these suppositions are consistent and conceivable. Why then should we give the preference to one, which is no more consistent or conceivable than the rest? All our reasonings a priori will never be able to show us any foundation for this preference. In a word, then, every effect is a distinct event from its It could not therefore be discovered in the cause; and the first invention or conception of it, a priori, must be entirely arbitrary. And even after it is suggested, the conjunction of it with the cause must appear equally arbitrary; since there are always many other effects, which, to reason, must seem fully as consistent and natural. In vain, therefore, should we pretend to determine any single event, or infer any cause or effect, without the assistance of observation and experience.

cause.

Hence we may discover the reason, why no philosopher, who is rational and modest, has ever pretended to assign the ultimate cause of any natural operation, or to show

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distinctly the action of that power, which produces any single effect in the universe. It is confessed, that the ut most effort of human reason is, to reduce the principles productive of natural phenomena to a greater simplicity, and to resolve the many particular effects into a few general causes, by means of reasonings from analogy, experience, and observation. But as to the causes of these general causes, we should in vain attempt their discovery; nor shall we ever be able to satisfy ourselves by any particular explication of them. These ultimate springs and principles are totally shut up from human curiosity and inquiry. Elasticity, gravity, cohesion of parts, communi cation of motion by impulse; these are probably the ultimate causes and principles which we shall ever discover in nature; and we may esteem ourselves sufficiently happy, if, by accurate inquiry and reasoning, we can trace up the particular phenomena to, or near to, these general principles. The most perfect philosophy of the natural kind only staves off our ignorance a little longer; as perhaps the most perfect philosophy of the moral or metaphysical kind serves only to discover larger portions of it. Thus the observation of human blindness and weakness is the result of all philosophy, and meets us, at every turn, in spite of our endeavours to elude or avoid it.

Nor is geometry, when taken into the assistance of natural philosophy, ever able to remedy this defect, or lead us into the knowledge of ultimate causes, by all that accuracy of reasoning for which it is so justly celebrated. Every part of mixed mathematics proceeds upon the supposition, that certain laws are established by nature in her operations; and abstract reasonings are employed, either to assist experience in the discovery of these laws, or to determine their influence in particular instances, where it

depends upon any precise degree of distance and quantity. Thus, it is a law of motion, discovered by experience, that the moment or force of any body in motion is in the compound ratio or proportion of its solid contents and its velocity and consequently, that a small force may remove the greatest obstacle, or raise the greatest weight, if by any contrivance or machinery, we can increase the velocity of that force, so as to make it an overmatch for its antagonist. Geometry assists us in the application of this law, by giving us the just dimensions of all the parts and figures which can enter into any species of machine; but still the discovery of the law itself is owing merely to experience; and all the abstract reasonings in the world could never lead us one step towards the knowledge of it. When we reason a priori, and consider merely any object or cause, as it appears to the mind, independent of all observation, it never could suggest to us the notion of any distinct object, such as its effect; much less show us the inseparable and inviolable connection between them. A man must be very sagacious who could discover by reasoning, that crystal is the effect of heat, and ice of cold, without being previously acquainted with the operation of these qualities.

PART II.

But we have not yet attained any tolerable satisfaction with regard to the question first proposed. Each solution still gives rise to a new question as difficult as the foregoing, and leads us on to farther inquiries. When it is ask