12. In the study of nature we must beware of hypotheses and wrong principles. I would not, therefore, be thought to disesteem or dissuade the study of nature. I readily agree the contemplation of his works gives us occasion to admire, revere, and glorify their Author:
and, if rightly directed, may be of greater benefit to mankind than the monuments of exemplary charity that have at so great charge been raised by the founders of hospitals and almshouses. He that first invented printing, discovered the use of the compass, or made public the virture and right use of kin kina, did more for the propagation of knowledge, for the supply and increase of useful commodities, and saved more from the grave, than those who built colleges, workhouses, and hospitals. All that I would say is, that we should not be too forwardly possessed with the opinion or expectation of knowledge, where it is not to be had, or by ways that will not attain to it: that we should not take doubtful systems for complete sciences; nor unintelligible notions for scientifical demonstrations. In the knowledge of bodies, we must be content to glean what we can from particular experiments: since we cannot, from a discovery of their real essences, grasp at a time whole sheaves, and in bundles comprehend the nature and properties of whole species together. Where our inquiry is concerning co-existence, or repugnancy to co-exist, which by contemplation of our ideas we cannot discover; there experience, observation, and natural history, must give us, by our senses and by retail, an insight into corporeal substances. The knowledge of bodies we must get by our senses, warily employed in taking notice of their qualities and operations on one another: and what we hope to know of separate spirits in this world, we must, I think, expect only from revelation. He that shall consider how little general maxims, precarious principles, and hypotheses laid down at pleasure, have promoted true knowledge, or helped to satisfy the inquiries of rational men after real improvements; how little, I say, the setting out at that end has, for many ages together, advanced men's progress, towards the knowledge of natural philosophy, will think we have reason to thank those who in this latter age have taken another course, and have trod out to us, though not an easier way to learned ignorance, yet a surer way to profitable knowledge.
13. The true use of hypotheses. Not that we may not, to explain any phenomena of nature, make use of any probable hypotheses whatsoever: hypotheses, if they are well made, are at least great helps to the memory, and often direct us to new discoveries. But my meaning is, that we should not take up any one too hastily (which the mind, that would always penetrate into the causes of things, and have principles to rest on, is very apt to do,) till we have very well examined particulars, and made several experiments, in that thing which we would explain by our hypothesis, and see whether it will agree to them all; whether our principles will carry us quite through, and not be as inconsistent with one phenomenon of nature, as they seem to accommodate and explain another. And at least that we take care that the name of principles deceive us not, nor impose on us, by ****** us receive that for an unquestionable truth, which is really at best but a very doubtful conjecture; such as are most (I had almost said all) of the hypotheses in natural philosophy.
14. Clear and distinct ideas with settled names, and the finding of those intermediate ideas which show their agreement or disagreement, are the ways to enlarge our knowledge. But whether natural philosophy be capable of certainty or no, the ways to enlarge our knowledge, as far as we are capable, seem to me, in short, to be these two:-First, The first is to get and settle in our minds determined ideas of those things whereof we have general or specific names; at least, so many of them as we would consider and improve our knowledge in, or reason about. And if they be specific ideas of substances, we should endeavour also to make them as complete as we can, whereby I mean, that we should put together as many ****** ideas as, being constantly observed to co-exist, may perfectly determine the species; and each of those ****** ideas which are the ingredients of our complex ones, should be clear and distinct in our minds. For it being evident that our knowledge cannot exceed our ideas; as far as they are either imperfect, confused, or obscure, we cannot expect to have certain, perfect, or clear knowledge.
Secondly, The other is the art of finding out those intermediate ideas, which may show us the agreement or repugnancy of other ideas, which cannot be immediately compared.
