hich I affix
the name gold, to consist of more simple ideas than before; yet still,
it not containing the real essence of any species of bodies, it helps me
not certainly to know (I say to know, perhaps it may be to conjecture)
the other remaining properties of that body, further than they have a
visible connexion with some or all of the simple ideas that make up my
nominal essence. For example, I cannot be certain, from this complex
idea, whether gold be fixed or no; because, as before, there is no
NECESSARY connexion or inconsistence to be discovered betwixt a COMPLEX
IDEA OF A BODY YELLOW, HEAVY, FUSIBLE, MALLEABLE; betwixt these, I say,
and FIXEDNESS; so that I may certainly know, that in whatsoever body
these are found, there fixedness is sure to be. Here, again, for
assurance, I must apply myself to experience; as far as that reaches,
I may have certain knowledge, but no further.

10. Experience may procure is Convenience, not Science.

I deny not but a man, accustomed to rational and regular experiments,
shall be able to see further into the nature of bodies, and guess
righter at their yet unknown properties, than one that is a stranger to
them: but yet, as I have said, this is but judgment and opinion, not
knowledge and certainty. This way of GETTING AND IMPROVING OUR KNOWLEDGE
IN SUBSTANCES ONLY BY EXPERIENCE AND HISTORY, which is all that the
weakness of our faculties in this state of mediocrity which we are in
this world can attain to, makes me suspect that NATURAL PHILOSOPHY IS
NOT CAPABLE IS BEING MADE A SCIENCE. We are able, I imagine, to reach
very little general knowledge concerning the species of bodies, and
their several properties. Experiments and historical observations we may
have, from which we may draw advantages of ease and health, and thereby
increase our stock of conveniences for this life; but beyond this I fear
our talents reach not, nor are our faculties, as I guess, able to
advance.

11. We are fitted for moral Science, but only for probable
interpretations of external Nature.

From whence is it obvious to conclude, that, since our faculties are
not fitted to penetrate into the internal fabric and real essences of
bodies; but yet plainly discover to us the being of a God, and the
knowledge of ourselves, enough to lead us into a full and clear
discovery of our duty and great concernment; it will become us, as
rational creatures, to employ those faculties we have about what they
are