An abridgment of Mr. Locke's Essay concerning humane [sic] understanding
         Essay concerning human understanding
         Locke, John, 1632-1704.
      
       
         
           1696
        
      
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             An abridgment of Mr. Locke's Essay concerning humane [sic] understanding
             Essay concerning human understanding
             Locke, John, 1632-1704.
             Wynne, John, 1667-1743.
          
           [8], 310, [10] p.
           
             Printed for A. and J. Churchill ..., and Edw. Castle ...,
             London :
             1696.
          
           
             Advertisement: p. [10] at end.
             Dedication signed: John Wynne.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Knowledge, Theory of.
        
      
    
     
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           AN
           ABRIDGMENT
           OF
           M
           
           r.
           
           Locke's
           Essay
           CONCERNING
           Humane
           Understanding
           .
        
         
           LONDON
           ,
           Printed
           for
           A.
           and
           
             J.
             Churchill
          
           at
           the
           
             Black
             Swan
          
           in
           Pater-noster-Row
           ,
           and
           
             Edw.
             Castle
          
           next
           Scotland-Yard-Gate
           ,
           near
           Whiiehall
           ,
           1696.
           
        
      
       
         
         
         
           To
           the
           much
           Esteemed
           
             Mr.
             JOHN
             LOCKE
          
           .
        
         
           
             Honoured
             Sir
             ,
          
        
         
           I
           Send
           you
           this
           imperfect
           Draught
           of
           your
           Excellent
           Essay
           concerning
           
             Humane
             Understanding
          
           ,
           which
           I
           must
           confess
           ,
           falls
           as
           much
           short
           of
           the
           Perfection
           ,
           as
           it
           does
           of
           the
           Length
           of
           the
           Original
           .
           Nevertheless
           ,
           as
           I
           lately
           intimated
           to
           you
           (
           and
           you
           were
           pleased
           to
           think
           ,
           that
           what
           I
           propos'd
           in
           reference
           to
           this
           Design
           ,
           would
           not
           be
           wholly
           lost
           Labour
           )
           I
           am
           not
           without
           hopes
           ,
           that
           it
           may
           in
           this
           contracted
           Form
           ,
           prove
           in
           
           some
           measure
           serviceable
           to
           that
           Noble
           End
           ,
           which
           you
           have
           so
           successfully
           aimed
           at
           in
           it
           ,
           
             viz.
             The
             Advancement
             of
             Real
             and
             Useful
             Knowledge
             .
          
           The
           Inducement
           which
           moved
           me
           to
           think
           of
           abridging
           it
           ,
           was
           a
           Consideration
           purely
           extrinsical
           to
           the
           work
           it self
           ;
           and
           in
           Effect
           no
           other
           than
           this
           ;
           That
           it
           would
           be
           better
           suited
           ,
           to
           the
           Ease
           and
           Convenience
           of
           some
           sort
           of
           Readers
           ,
           when
           reduced
           into
           this
           narrow
           Compass
           .
           In
           order
           to
           this
           ,
           I
           thought
           the
           First
           Book
           ,
           which
           is
           employ'd
           in
           refuting
           the
           common
           Opinion
           of
           
             Innate
             Notions
          
           and
           Ideas
           ,
           might
           be
           best
           spared
           in
           this
           Abridgment
           ;
           especially
           ,
           since
           the
           Reader
           may
           be
           convinced
           by
           what
           he
           shall
           find
           here
           ,
           that
           such
           a
           supposition
           is
           at
           least
           needless
           ,
           in
           regard
           he
           may
           
           attain
           to
           all
           the
           Knowledge
           he
           has
           ,
           or
           finds
           himself
           capable
           of
           ,
           without
           the
           help
           of
           any
           such
           
             Innate
             Ideas
          
           .
           Besides
           this
           ,
           I
           have
           retrench'd
           most
           of
           the
           larger
           Explications
           ;
           and
           some
           useful
           Hints
           ,
           and
           instructive
           Theories
           I
           have
           wholly
           omitted
           ,
           not
           because
           they
           are
           less
           considerable
           in
           themselves
           ;
           but
           because
           they
           seemed
           not
           so
           necessary
           to
           be
           insisted
           on
           in
           this
           Abridgment
           ,
           considered
           as
           a
           previous
           Instrument
           ,
           and
           preparatory
           Help
           ,
           to
           Guide
           and
           Conduct
           the
           Mind
           in
           its
           
             Search
             after
             Truth
             and
             Knowledge
          
           .
           I
           did
           particularly
           pass
           by
           that
           accurate
           Discourse
           ,
           concerning
           the
           Freedom
           and
           Determination
           of
           the
           Will
           contained
           in
           
             Cap.
             21.
             l.
             2.
          
           because
           I
           found
           it
           too
           long
           to
           be
           inserted
           here
           at
           large
           ,
           and
           too
           
           weighty
           and
           momentous
           to
           be
           but
           slightly
           and
           imperfectly
           represented
           .
           This
           I
           hope
           will
           prove
           no
           prejudice
           to
           the
           Essay
           it self
           ;
           since
           none
           I
           presume
           will
           think
           it
           reasonable
           to
           form
           a
           Judgment
           of
           the
           whole
           Work
           ,
           from
           this
           Abridgment
           of
           it
           :
           And
           I
           perswade
           my self
           ,
           that
           few
           Readers
           will
           be
           content
           with
           this
           Epitome
           ,
           who
           can
           conveniently
           furnish
           themselves
           with
           the
           Essay
           at
           large
           .
           However
           ,
           I
           am
           apt
           to
           think
           ,
           that
           this
           alone
           will
           serve
           to
           make
           the
           way
           to
           Knowledge
           somewhat
           more
           plain
           and
           easie
           ;
           and
           afford
           such
           Helps
           for
           the
           improvement
           of
           Reason
           ,
           as
           are
           perhaps
           in
           vain
           sought
           after
           in
           those
           Books
           ,
           which
           profess
           to
           Teach
           the
           
             Art
             of
             Reasoning
          
           .
           But
           nevertheless
           ,
           whether
           you
           shall
           think
           fit
           to
           let
           it
           
           come
           abroad
           ,
           under
           the
           disadvantages
           that
           attend
           it
           in
           this
           Form
           ,
           I
           must
           leave
           you
           to
           judge
           .
           I
           shall
           only
           add
           ,
           that
           I
           think
           my
           own
           pains
           abundantly
           recompenc'd
           by
           the
           Agreeable
           ,
           as
           well
           as
           Instructive
           Entertainment
           ,
           which
           this
           nearer
           View
           ,
           and
           closer
           Inspection
           into
           your
           Essay
           ,
           afforded
           me
           :
           And
           I
           am
           not
           a
           little
           pleased
           ,
           that
           it
           has
           given
           me
           this
           opportunity
           of
           expressing
           the
           just
           Value
           and
           Esteem
           I
           have
           for
           it
           ,
           as
           well
           as
           the
           Honour
           and
           Respect
           I
           have
           for
           its
           Author
           .
           I
           am
        
         
           
             Honoured
             SIR
             ,
          
           
             Your
             very
             Humble
             and
             Oblig'd
             Servant
             ,
             JOHN
             WYNNE
             .
          
           
             Oxon
             ,
             
               Ap.
               17.
               1695.
               
            
          
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           11
           ,
           Line
           2.
           r.
           for
           Body
           .
           l.
           4.
           r.
           
             to
             Body
          
           .
           l.
           13.
           r.
           
             to
             any
          
           .
           p.
           12.
           l.
           17.
           r.
           
             its
             stock
          
           .
           p.
           23.
           l.
           5.
           for
           esteem
           r.
           Existence
           .
           p
           30.
           l.
           17.
           r.
           
             not
             the.
          
           p.
           32.
           l.
           16.
           r
           
             or
             Jet
          
           )
           p.
           33.
           l.
           11.
           r.
           
             Vegetables
             many
             of
             them
          
           .
           p.
           34.
           l.
           11.
           r.
           receiv'd
           .
           p.
           37.
           l.
           4.
           r.
           occasions
           .
           p.
           40.
           l.
           17.
           
           Universals
           .
           p.
           41.
           l.
           3.
           
           Self
           .
           p.
           42.
           l.
           10.
           r.
           
             Substances
             ,
             Thirdly
          
           .
           l.
           26.
           
           
             Beholder
             .
             Theft
          
           .
           p.
           43.
           l.
           3.
           
           Substances
           .
           p.
           44.
           
             penult
             .
             dele
             the.
          
           p.
           53.
           l.
           18.
           r.
           than
           .
           p.
           65.
           l.
           12.
           r.
           observed
           ,
           p.
           70.
           l.
           9.
           r.
           
             by
             the
          
           ,
           p.
           73.
           l.
           15.
           r.
           
             Complex
             one
          
           ,
           p.
           75.
           l.
           14.
           r.
           Disposition
           .
           p.
           77.
           l.
           2.
           r.
           
             Ideas
             of
          
           .
           p.
           78.
           l.
           16.
           r.
           Ideas
           .
           l.
           19.
           r.
           Idea
           .
           penult
           .
           r.
           Capacities
           .
           p.
           81.
           l.
           12.
           r.
           
             one
             .
             is
             as
          
           .
           p.
           84.
           l.
           2.
           r.
           
             this
             Notion
          
           .
           p.
           90.
           l.
           2.
           r.
           where
           .
           l.
           19.
           dele
           they
           .
           p.
           91.
           l.
           17.
           r.
           united
           ,
           l.
           20.
           r.
           nourishment
           ;
           p.
           92.
           l.
           15.
           r.
           
             Body
             ,
             Animal
             is
          
           .
           p.
           94.
           l.
           7.
           dele
           A.
           p.
           96.
           l.
           6.
           r.
           
             shall
             be
          
           .
           p.
           110.
           l.
           17.
           r.
           represent
           .
           p.
           111.
           l.
           22.
           r.
           
             because
             it
             agrees
          
           .
           l.
           23.
           
             to
             be
             its
          
           .
           p.
           113.
           l.
           3.
           dele
           in
           l.
           8.
           r.
           Ideas
           .
           p.
           132.
           l.
           14.
           r.
           Classing
           .
           p.
           223.
           l.
           5.
           r.
           pr●econcessis
           .
           p.
           248.
           l.
           17.
           r.
           then
           .
           p.
           251.
           l.
           23.
           dele
           are
           .
           p.
           253.
           l.
           2.
           dele
           out
           .
           p.
           256.
           l.
           23.
           r.
           
             one
             on
             another
          
           .
           p.
           257.
           l.
           6.
           r.
           veritates
           .
           p.
           259.
           l.
           24.
           r.
           an
           .
           p.
           261.
           l.
           23.
           r.
           very
           .
           p.
           280.
           l.
           6.
           r.
           capricie's
           .
        
      
       
         
         
           THE
           Introduction
           .
        
         
           1.
           
           SINCE
           it
           is
           the
           Understanding
           that
           sets
           Man
           above
           the
           rest
           of
           Sensible
           Beings
           ,
           and
           gives
           him
           all
           the
           Advantage
           and
           Dominion
           which
           he
           has
           over
           them
           ;
           it
           is
           certainly
           a
           Subject
           ,
           even
           ,
           for
           its
           Nobleness
           ,
           worth
           the
           enquiring
           into
           .
        
         
           2.
           
           My
           purpose
           therefore
           is
           to
           enquire
           into
           the
           
             Original
             ,
             Certainty
          
           ,
           and
           Extent
           of
           Human
           Knowledge
           ;
           together
           with
           the
           Grounds
           and
           Degrees
           of
           
             Belief
             ,
             Opinion
          
           ,
           and
           Assent
           ,
           which
           I
           shall
           do
           in
           the
           following
           Method
           .
        
         
           3.
           
           First
           ,
           I
           shall
           enquire
           into
           the
           Original
           of
           those
           Ideas
           or
           Notions
           ,
           which
           a
           Man
           observes
           and
           is
           Conscious
           to
           himself
           he
           has
           in
           his
           Mind
           ;
           and
           the
           Ways
           whereby
           the
           Understanding
           comes
           to
           be
           furnished
           with
           them
           .
        
         
         
           Secondly
           ,
           what
           Knowledge
           the
           Understanding
           hath
           by
           those
           Ideas
           ;
           and
           the
           Certainty
           ,
           Evidence
           ,
           and
           Extent
           of
           it
           .
        
         
           Thirdly
           ,
           I
           shall
           make
           some
           Enquiry
           into
           the
           Nature
           and
           Grounds
           of
           Faith
           and
           Opinion
           .
        
         
           4.
           
           If
           by
           this
           Enquiry
           into
           the
           Nature
           of
           the
           Understanding
           ,
           I
           can
           discover
           the
           Powers
           thereof
           ,
           
             how
             far
          
           they
           reach
           ,
           and
           where
           they
           fail
           us
           ,
           it
           may
           be
           of
           use
           to
           prevail
           with
           the
           busy
           Mind
           of
           Man
           to
           be
           more
           Cautious
           in
           medling
           with
           things
           exceeding
           its
           Comprehension
           ,
           to
           stop
           when
           it
           is
           at
           the
           utmost
           extent
           of
           its
           Tether
           ,
           and
           to
           sit
           down
           in
           a
           quiet
           Ignorance
           of
           those
           Things
           ,
           which
           upon
           Examination
           are
           found
           to
           be
           beyond
           the
           reach
           of
           our
           Capacities
           .
           We
           should
           not
           then
           perhaps
           be
           so
           forward
           ,
           out
           of
           an
           Affectation
           of
           
             Universal
             Knowledge
          
           ,
           to
           perplex
           our selves
           with
           Disputes
           about
           Things
           to
           which
           our
           Understandings
           are
           not
           suited
           ;
           and
           of
           which
           we
           cannot
           frame
           in
           our
           Minds
           any
           clear
           or
           distinct
           Perceptions
           ,
           or
           whereof
           (
           as
           it
           has
           perhaps
           too
           often
           happened
           )
           we
           have
           not
           any
           Notions
           at
           all
           :
           But
           should
           learn
           to
           content
           our selves
           with
           what
           is
           attainable
           by
           us
           in
           this
           State.
           
        
         
         
           5.
           
           For
           though
           the
           Comprehension
           of
           our
           Understanding
           comes
           exceeding
           short
           of
           the
           vast
           Extent
           of
           Things
           ;
           yet
           we
           shall
           have
           cause
           enough
           to
           magnifie
           the
           bountiful
           Author
           of
           our
           Being
           ,
           for
           that
           Portion
           and
           Degree
           of
           Knowledge
           ,
           he
           has
           bestowed
           on
           us
           so
           far
           above
           all
           the
           rest
           of
           the
           Inhabitants
           of
           this
           our
           Mansion
           .
           Men
           have
           reason
           to
           be
           well
           satisfied
           with
           what
           God
           hath
           thought
           fit
           for
           them
           ,
           since
           he
           has
           given
           them
           (
           as
           St.
           Peter
           says
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           whatsoever
           is
           necessary
           for
           the
           Conveniencies
           of
           Life
           ,
           and
           Information
           of
           Virtue
           ;
           And
           has
           put
           within
           the
           reach
           of
           their
           discovery
           ,
           the
           comfortable
           Provision
           for
           this
           Life
           ,
           and
           the
           Way
           that
           leads
           to
           a
           better
           .
           How
           short
           soever
           their
           Knowledge
           may
           come
           of
           an
           Universal
           ,
           or
           perfect
           Comprehension
           of
           whatsoever
           is
           ,
           it
           yet
           secures
           their
           great
           Concernments
           ,
           that
           they
           have
           Light
           enough
           to
           lead
           them
           to
           the
           Knowledge
           of
           their
           Maker
           ,
           and
           the
           Sight
           of
           their
           own
           Duties
           .
           Men
           may
           find
           Matter
           sufficient
           to
           busie
           their
           Heads
           ,
           and
           employ
           their
           Hands
           with
           Variety
           ,
           Delight
           and
           Satisfaction
           ;
           if
           they
           will
           not
           boldly
           Quarrel
           with
           their
           own
           Constitution
           ,
           and
           throw
           away
           the
           Blessings
           their
           Hands
           are
           filled
           with
           ,
           because
           they
           are
           not
           big
           enough
           to
           grasp
           every
           thing
           .
           We
           
           shall
           not
           have
           much
           Reason
           to
           complain
           of
           the
           Narrowness
           of
           our
           Minds
           ,
           if
           we
           will
           but
           employ
           them
           about
           what
           may
           be
           of
           use
           to
           us
           ;
           for
           of
           that
           they
           are
           very
           capable
           :
           And
           it
           will
           be
           an
           Unpardonable
           ,
           as
           well
           as
           Childish
           Pelvishness
           ,
           if
           we
           undervalue
           the
           Advantages
           of
           our
           Knowledge
           ,
           and
           neglect
           to
           improve
           it
           to
           the
           Ends
           for
           which
           it
           was
           given
           us
           ,
           because
           there
           are
           some
           things
           that
           are
           set
           out
           of
           the
           reach
           of
           it
           .
           It
           will
           he
           no
           Excuse
           to
           an
           idle
           and
           untoward
           Servant
           ,
           who
           would
           not
           attend
           his
           Business
           by
           Candle-light
           ,
           to
           plead
           that
           he
           had
           not
           broad
           Sun-shine
           .
           The
           Candle
           that
           is
           set
           up
           in
           us
           ,
           shines
           bright
           enough
           for
           all
           our
           purposes
           .
           The
           Discoveries
           we
           can
           make
           with
           this
           ,
           ought
           to
           satisfie
           us
           .
           And
           we
           shall
           the●
           use
           our
           Understandings
           right
           ,
           when
           we
           entertain
           all
           Objects
           in
           that
           Way
           and
           Proportion
           ,
           that
           they
           are
           suited
           to
           our
           Faculties
           ;
           and
           upon
           those
           Grounds
           ,
           they
           are
           capable
           of
           being
           proposed
           to
           us
           ;
           And
           not
           peremptorily
           or
           intemperately
           require
           Demonstration
           ,
           and
           demand
           Certainty
           ,
           where
           Probability
           only
           is
           to
           be
           had
           ,
           and
           which
           is
           sufficient
           to
           govern
           all
           our
           Concernments
           .
           If
           we
           will
           disbelive
           every
           Thing
           ,
           because
           we
           cannot
           certainly
           know
           all
           Things
           ;
           we
           shall
           do
           much
           what
           as
           wiseiy
           as
           he
           who
           would
           not
           use
           his
           Legs
           ,
           but
           sit
           still
           
           and
           Perish
           because
           he
           had
           no
           Wings
           to
           Fly.
           
        
         
           6.
           
           When
           we
           know
           our
           own
           Strength
           ,
           we
           shall
           the
           better
           know
           what
           to
           undertake
           with
           hopes
           of
           Success
           .
           And
           when
           we
           have
           well
           Survey'd
           the
           Powers
           of
           our
           own
           Minds
           ,
           we
           shall
           not
           be
           enclin'd
           either
           to
           sit
           still
           ,
           and
           not
           set
           our
           Thoughts
           on
           Work
           at
           all
           ,
           in
           despair
           of
           knowing
           any
           Thing
           ;
           nor
           on
           the
           other
           side
           ,
           question
           every
           Thing
           ,
           and
           disclaim
           all
           Knowledge
           ,
           because
           some
           Things
           are
           not
           to
           be
           understood
           .
           Our
           Business
           here
           ,
           is
           not
           to
           know
           all
           Things
           but
           those
           Things
           which
           concern
           our
           Conduct
           .
           If
           we
           can
           find
           out
           those
           Measures
           whereby
           a
           
             Rational
             Creature
          
           ,
           put
           into
           that
           State
           which
           Man
           is
           in
           ,
           in
           this
           World
           ,
           may
           and
           ought
           to
           govern
           his
           Opinions
           and
           Actions
           depending
           thereon
           ,
           we
           need
           not
           be
           troubled
           that
           some
           other
           Things
           scape
           our
           Knowledge
           .
        
         
           7.
           
           This
           was
           that
           which
           gave
           the
           first
           Rise
           to
           this
           Essay
           concerning
           the
           Understanding
           .
           For
           I
           thought
           that
           the
           first
           step
           towards
           satisfying
           several
           Enquiries
           the
           Mind
           of
           Man
           was
           very
           apt
           to
           run
           into
           ,
           was
           ,
           To
           take
           a
           Survey
           of
           our
           Understandings
           ,
           examine
           our
           own
           Powers
           ,
           and
           see
           to
           what
           Things
           they
           were
           adapted
           .
           Till
           that
           was
           done
           ,
           I
           suspected
           we
           began
           at
           the
           wrong
           end
           ,
           and
           in
           vain
           sought
           for
           Satisfaction
           in
           a
           quiet
           and
           secure
           possession
           
           of
           Truths
           that
           most
           concern'd
           us
           ,
           whilst
           we
           let
           loose
           our
           Thoughts
           in
           the
           vast
           Ocean
           of
           Being
           ,
           as
           if
           all
           that
           boundless
           Extent
           were
           the
           natural
           and
           undoubted
           Possession
           of
           our
           Understandings
           ;
           wherein
           there
           was
           nothing
           exempt
           from
           its
           Decisions
           ,
           or
           that
           escaped
           its
           Comprehension
           .
           Thus
           Men
           extending
           their
           Enquiries
           beyond
           their
           Capacities
           ,
           and
           letting
           their
           Thoughts
           wander
           into
           those
           Depths
           where
           they
           can
           find
           no
           sure
           Footing
           ;
           it
           is
           no
           wonder
           ,
           that
           they
           raise
           Questions
           ,
           and
           multiply
           Disputes
           ,
           which
           never
           coming
           to
           any
           clear
           Resolution
           ,
           are
           proper
           only
           to
           continue
           and
           increase
           their
           Doubts
           ,
           and
           to
           confirm
           them
           at
           last
           in
           perfect
           Scepticism
           .
           Whereas
           ,
           were
           the
           Capacities
           of
           our
           Understandings
           well
           Considered
           ,
           the
           Extent
           of
           our
           Knowledge
           once
           Discovered
           ,
           and
           the
           Horizon
           found
           ,
           which
           sets
           Bounds
           between
           the
           enlightened
           and
           dark
           Parts
           of
           Things
           ,
           between
           what
           is
           ,
           and
           what
           is
           not
           Comprehensible
           by
           us
           ,
           Men
           would
           perhaps
           with
           less
           scruple
           Acquiesce
           in
           the
           avow'd
           Ignorance
           of
           the
           One
           ,
           and
           imploy
           their
           Thoughts
           and
           Discourse
           ,
           with
           more
           Advantage
           and
           Satisfaction
           to
           the
           Other
           .
        
      
    
     
       
         
         
           BOOK
           II.
           
        
         
           
             CHAP.
             I.
             Of
             Ideas
             in
             General
             ,
             and
             their
             Original
             .
          
           
             BY
             the
             Term
             Idea
             ,
             I
             mean
             whatever
             is
             the
             Object
             of
             the
             understanding
             ,
             when
             a
             Man
             Thinks
             ;
             or
             whatever
             it
             is
             which
             the
             Mind
             can
             be
             employ'd
             about
             in
             Thinking
             .
          
           
             I
             presume
             it
             will
             be
             easily
             granted
             me
             ,
             that
             there
             are
             such
             Ideas
             in
             Mens
             minds
             :
             Every
             one
             is
             conscious
             of
             them
             in
             himself
             ;
             and
             Men's
             Words
             and
             Actions
             will
             satisfie
             him
             that
             they
             are
             in
             others
             .
             Our
             
               first
               Inquiry
            
             then
             shall
             be
             ,
             How
             they
             come
             into
             the
             Mind
             .
          
           
             It
             is
             an
             establish'd
             Opinion
             amongst
             some
             Men
             ,
             that
             there
             are
             in
             the
             understanding
             certain
             
               Innate
               Principles
            
             ,
             some
             primary
             Notions
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             Characters
             ,
             as
             it
             were
             stamp'd
             upon
             the
             Mind
             of
             Man
             ,
             which
             the
             Soul
             receives
             in
             its
             very
             first
             Being
             ,
             and
             brings
             into
             the
             World
             with
             it
             .
          
           
           
             This
             Opinion
             is
             accurately
             discuss'd
             ,
             and
             refuted
             in
             the
             First
             Book
             of
             this
             Essay
             ,
             to
             which
             I
             shall
             refer
             the
             Reader
             ,
             that
             desires
             Satisfaction
             in
             this
             particular
             .
          
           
             It
             shall
             be
             sufficient
             here
             to
             shew
             ,
             how
             Men
             barely
             by
             the
             use
             of
             their
             
               Natural
               Faculties
            
             ,
             may
             attain
             to
             all
             the
             Knowledge
             they
             have
             ,
             without
             the
             help
             of
             any
             Innate
             Impressions
             ;
             and
             may
             arrive
             at
             certainty
             without
             any
             such
             Original
             Notions
             or
             Principles
             .
             For
             I
             imagine
             ,
             any
             one
             will
             easily
             grant
             ,
             That
             it
             would
             be
             impertinent
             to
             suppose
             the
             Ideas
             of
             Colours
             innate
             in
             a
             Creature
             to
             whom
             God
             hath
             given
             Sight
             ,
             and
             a
             Power
             to
             receive
             them
             by
             the
             Eyes
             from
             External
             Objects
             .
             I
             shall
             shew
             by
             what
             Ways
             and
             Degrees
             all
             other
             Ideas
             come
             into
             the
             mind
             ;
             for
             which
             I
             shall
             appeal
             to
             every
             one
             's
             own
             Experience
             and
             Observation
             .
          
           
             Let
             us
             then
             suppose
             the
             Mind
             to
             be
             ,
             as
             we
             say
             
               White
               Paper
            
             ,
             void
             of
             all
             Characters
             ,
             without
             any
             Ideas
             :
             How
             comes
             it
             to
             be
             furnished
             ?
             Whence
             has
             it
             all
             the
             Materials
             of
             Reason
             and
             Knowledge
             ?
             To
             this
             I
             answer
             ,
             in
             one
             word
             ,
             from
             Experience
             and
             Observation
             .
             This
             ,
             when
             employ'd
             about
             External
             sensible
             Objects
             ,
             we
             may
             call
             Sensation
             :
             By
             this
             we
             have
             
             the
             Ideas
             of
             
               Bitter
               ,
               Sweet
               ,
               Yellow
               ,
               Hard
               ,
               &c.
            
             which
             are
             commonly
             call'd
             
               Sensible
               Qualities
            
             ,
             because
             convey'd
             into
             the
             Mind
             by
             the
             Senses
             .
             The
             same
             Experience
             ,
             when
             employ'd
             about
             the
             internal
             Operations
             of
             the
             Mind
             ,
             perceiv'd
             ,
             and
             reflected
             on
             by
             us
             ,
             we
             may
             call
             Reflection
             .
             Hence
             we
             have
             the
             Ideas
             of
             
               Perception
               ,
               Thinking
               ,
               Doubting
               ,
               Willing
               ,
               Reasoning
               ,
            
             &c.
             
          
           
             These
             two
             ,
             
               viz.
               External
               Material
               Things
            
             ,
             as
             the
             Objects
             of
             Sensation
             ▪
             and
             the
             
               Operations
               of
               our
               own
               Minds
            
             ,
             as
             the
             Objects
             of
             Reflection
             ,
             are
             to
             me
             the
             only
             Originals
             from
             whence
             all
             our
             Ideas
             take
             their
             Beginnings
             .
             The
             Understanding
             seems
             not
             to
             have
             the
             least
             glimmering
             of
             Ideas
             ,
             which
             it
             doth
             not
             receive
             from
             one
             of
             these
             two
             Sources
             .
             These
             ,
             when
             we
             have
             taken
             a
             full
             Survey
             of
             them
             ,
             and
             their
             several
             Modes
             and
             Compositions
             ,
             we
             shall
             find
             to
             contain
             out
             whole
             stock
             of
             Ideas
             ;
             and
             that
             we
             have
             nothing
             in
             our
             Minds
             which
             did
             not
             come
             in
             one
             of
             these
             two
             Ways
             .
          
           
             'T
             is
             evident
             that
             Children
             come
             by
             degrees
             to
             be
             furnish'd
             with
             Ideas
             from
             the
             Objects
             they
             are
             conversant
             with
             .
             They
             are
             so
             surrounded
             with
             Bodies
             that
             perpetually
             
             and
             diversly
             affect
             them
             ,
             that
             some
             Ideas
             will
             (
             whether
             they
             will
             or
             no
             )
             be
             imprinted
             on
             their
             Minds
             .
             Light
             and
             
               Colours
               ,
               Sounds
            
             and
             Tangible
             Qualities
             ,
             do
             continually
             sollicite
             their
             proper
             Senses
             ,
             and
             force
             an
             entrance
             into
             the
             Mind
             .
             'T
             is
             late
             commonly
             before
             Children
             come
             to
             have
             Ideas
             of
             the
             Operations
             of
             their
             Minds
             ;
             And
             some
             Men
             have
             not
             any
             very
             clear
             or
             perfect
             Ideas
             of
             the
             greatest
             part
             of
             them
             all
             their
             Lives
             .
             Because
             ,
             tho'
             they
             pass
             there
             continually
             ;
             yet
             ,
             like
             floating
             Visions
             ,
             they
             make
             not
             deep
             Impressions
             enough
             to
             leave
             in
             the
             Mind
             clear
             and
             lasting
             Ideas
             ,
             till
             the
             Understanding
             turns
             inward
             upon
             its
             self
             ,
             and
             reflects
             on
             its
             own
             Operations
             ,
             and
             makes
             them
             the
             Objects
             of
             its
             own
             Contemplation
             .
          
           
             When
             a
             Man
             
               first
               perceives
            
             ,
             then
             he
             may
             be
             said
             
               to
               have
               Ideas
            
             ;
             having
             Ideas
             ,
             and
             Perception
             ,
             signifying
             the
             same
             thing
             .
             It
             is
             an
             Opinion
             maintain'd
             by
             some
             ,
             That
             the
             
               Soul
               always
               Thinks
            
             ,
             and
             that
             it
             always
             has
             the
             actual
             Perception
             of
             Ideas
             ,
             as
             long
             as
             it
             Exists
             :
             And
             that
             
               actual
               Thinking
            
             is
             an
             inseparable
             from
             the
             Soul
             ,
             as
             
               actual
               Extension
            
             is
             from
             the
             Body
             .
             But
             I
             cannot
             conceive
             it
             any
             more
             
             necessary
             for
             the
             Soul
             always
             to
             Think
             ,
             than
             for
             the
             Body
             always
             to
             Move
             :
             The
             Perception
             of
             Ideas
             being
             (
             as
             I
             conceive
             )
             to
             the
             Soul
             ,
             what
             motion
             is
             to
             the
             Body
             ,
             not
             its
             Essence
             ,
             but
             one
             of
             its
             Operations
             :
             And
             therefore
             ,
             though
             Thinking
             be
             never
             so
             much
             the
             proper
             Action
             of
             the
             Soul
             ;
             yet
             it
             is
             not
             necessary
             to
             suppose
             ,
             that
             it
             should
             always
             Think
             ,
             always
             be
             in
             Action
             .
             That
             perhaps
             is
             the
             priviledge
             of
             the
             Infinite
             Author
             and
             Preserver
             of
             all
             Things
             ,
             
               Who
               never
               Slumbers
               nor
               Sleeps
            
             ;
             but
             is
             not
             competent
             in
             any
             Finite
             Being
             .
             We
             know
             certainly
             by
             Experience
             ,
             that
             we
             sometimes
             Think
             ;
             and
             thence
             draw
             this
             infallible
             Consequence
             ,
             that
             there
             is
             something
             in
             us
             that
             has
             a
             Power
             to
             Think
             ,
             but
             whether
             that
             Substance
             perpetually
             Thinks
             or
             no
             ,
             we
             can
             be
             no
             farther
             assured
             than
             Experience
             informs
             us
             .
          
           
             I
             would
             be
             glad
             to
             learn
             from
             those
             Men
             ,
             who
             so
             confidently
             pronounce
             ,
             that
             the
             Human
             Soul
             always
             Thinks
             ,
             how
             they
             come
             to
             know
             it
             :
             Nay
             ,
             how
             they
             come
             to
             know
             that
             they
             themselves
             Think
             ,
             when
             they
             themselves
             do
             not
             perceive
             it
             .
             The
             most
             that
             can
             be
             said
             of
             it
             ,
             is
             ,
             That
             't
             is
             possible
             the
             Soul
             may
             
             always
             Think
             ;
             but
             not
             always
             retain
             it
             in
             Memory
             :
             And
             I
             say
             ,
             it
             is
             as
             possible
             the
             Soul
             may
             not
             always
             Think
             ;
             and
             much
             more
             probable
             that
             it
             should
             sometimes
             not
             Think
             ,
             than
             it
             should
             often
             Think
             ,
             and
             that
             a
             long
             while
             together
             ,
             and
             not
             be
             Conscious
             to
             it self
             the
             next
             Moment
             after
             that
             it
             had
             Thought
             .
          
           
             I
             see
             no
             reason
             therefore
             to
             believe
             ,
             that
             the
             Soul
             Thinks
             before
             the
             Senses
             have
             furnished
             it
             with
             Ideas
             to
             Think
             on
             ;
             and
             as
             those
             are
             increas'd
             and
             retain'd
             ,
             so
             it
             comes
             by
             Exercise
             to
             improve
             its
             Faculty
             of
             Thinking
             ,
             in
             the
             several
             parts
             of
             it
             ;
             as
             well
             as
             afterwards
             by
             Compounding
             those
             Ideas
             ,
             and
             Reflecting
             on
             its
             own
             Operations
             ,
             it
             increases
             in
             Stock
             ,
             as
             well
             as
             Facility
             in
             Remembring
             ,
             Imagining
             ,
             Reasoning
             ,
             and
             other
             Modes
             of
             Thinking
             .
          
        
         
           
           
             CHAP.
             II.
             Of
             Simple
             Ideas
             .
          
           
             OF
             Ideas
             some
             are
             Simple
             ,
             others
             Complex
             .
             A
             
               Simple
               Idea
            
             ,
             is
             one
             uniform
             Appearance
             or
             Conception
             in
             the
             Mind
             ,
             which
             is
             not
             distinguishable
             into
             different
             Ideas
             .
             Such
             are
             
               Sensible
               Qualities
            
             ,
             which
             though
             they
             are
             in
             the
             Things
             themselves
             so
             united
             and
             blended
             ,
             that
             there
             is
             no
             Separation
             ,
             no
             Distance
             between
             them
             ;
             yet
             the
             Ideas
             they
             produce
             in
             the
             Mind
             ,
             enter
             by
             the
             Senses
             simple
             and
             unmix'd
             .
             Thus
             ,
             tho'
             the
             Hand
             feels
             Softness
             and
             Warmth
             in
             the
             same
             piece
             of
             Wax
             ;
             yet
             the
             Simple
             Ideas
             thus
             united
             in
             the
             same
             Subject
             ,
             are
             as
             perfectly
             distinct
             as
             those
             that
             come
             in
             by
             different
             Senses
             .
          
           
             These
             Simple
             Ideas
             are
             suggested
             no
             other
             way
             than
             from
             the
             two
             Ways
             above-mentioned
             ,
             viz.
             Sensation
             and
             Reflexion
             .
          
           
             The
             Mind
             being
             once
             stored
             with
             these
             Simple
             Ideas
             ,
             has
             the
             power
             to
             repeat
             ,
             compare
             ,
             and
             unite
             them
             to
             an
             infinite
             
             variety
             :
             and
             so
             can
             make
             at
             pleasure
             new
             
               Complex
               Ideas
            
             .
             But
             the
             most
             enlarged
             Understanding
             cannot
             frame
             one
             new
             
               Simple
               Idea
            
             ;
             nor
             by
             any
             force
             destroy
             them
             that
             are
             there
             .
          
        
         
           
             CHAP.
             III.
             Of
             Ideas
             of
             one
             Sense
             .
          
           
             IDeas
             with
             Reference
             to
             the
             different
             ways
             wherein
             they
             approach
             the
             Mind
             ,
             are
             of
             
               Four
               Sorts
            
             .
          
           
             First
             ,
             There
             are
             some
             which
             come
             into
             our
             Minds
             by
             
               one
               Sense
            
             only
             .
          
           
             Secondly
             ,
             There
             are
             others
             convey'd
             into
             the
             Mind
             by
             
               more
               Senses
               than
               one
            
             .
          
           
             Thirdly
             ,
             Others
             that
             are
             had
             from
             Reflexion
             only
             .
          
           
             Fourthly
             ,
             There
             are
             some
             suggested
             to
             the
             Mind
             by
             all
             the
             ways
             of
             Sensation
             and
             Reflection
             .
          
           
             First
             ,
             Some
             enter
             into
             the
             Mind
             only
             by
             one
             Sense
             peculiarly
             adapted
             to
             receive
             them
             .
             Thus
             
               Colours
               ,
               Sounds
               ,
               Smells
            
             ,
             &c.
             come
             in
             only
             by
             the
             
               Eyes
               ,
               Ears
            
             ,
             and
             
             Nose
             .
             And
             if
             these
             Organs
             are
             any
             of
             them
             so
             disorder'd
             as
             not
             to
             perform
             their
             Functions
             ,
             they
             have
             no
             Postern
             to
             be
             admitted
             by
             ;
             no
             other
             way
             to
             bring
             themselves
             in
             view
             ,
             and
             be
             perceiv'd
             by
             the
             Understanding
             .
             It
             will
             be
             needless
             to
             enumerate
             all
             the
             particular
             
               Simple
               Ideas
            
             belonging
             to
             each
             Sense
             ;
             nor
             indeed
             is
             it
             possible
             ;
             there
             being
             a
             great
             many
             more
             than
             we
             have
             Names
             for
             .
          
        
         
           
             CHAP.
             IV.
             Of
             Solidity
             .
          
           
             I
             Shall
             here
             mention
             one
             which
             we
             receive
             by
             our
             Touch
             ,
             because
             it
             is
             one
             of
             the
             chief
             Ingredients
             in
             many
             of
             our
             complex
             Ideas
             ;
             and
             that
             is
             the
             Idea
             of
             Solidity
             :
             It
             arises
             from
             the
             Resistance
             ,
             one
             Body
             makes
             to
             the
             Entrance
             of
             another
             Body
             into
             the
             Place
             it
             possesses
             ,
             till
             it
             has
             left
             it
             .
             There
             is
             no
             Idea
             which
             we
             more
             constantly
             receive
             from
             Sensation
             than
             this
             .
             In
             whatever
             posture
             we
             are
             ,
             we
             feel
             somewhat
             that
             supports
             us
             ,
             and
             hinders
             us
             from
             sinking
             downwards
             :
             
             And
             the
             Bodies
             we
             daily
             handle
             ,
             make
             us
             perceive
             that
             while
             they
             remain
             between
             them
             ,
             they
             do
             by
             an
             unsurmountable
             force
             hinder
             the
             approach
             of
             the
             parts
             of
             our
             Hands
             that
             press
             them
             .
             This
             Idea
             is
             commonly
             called
             Impenetrability
             .
             I
             conceive
             Solidity
             is
             more
             proper
             to
             express
             it
             ,
             because
             this
             carries
             something
             more
             of
             Positive
             in
             it
             than
             Impenetrability
             ,
             which
             is
             Negative
             ,
             and
             is
             perhaps
             more
             a
             Consequence
             of
             Solidity
             ,
             than
             Solidity
             it self
             .
             This
             seems
             to
             be
             the
             most
             Essential
             property
             of
             Body
             ,
             and
             that
             whereby
             we
             conceive
             it
             to
             fill
             space
             :
             The
             Idea
             of
             which
             is
             ,
             that
             where
             we
             imagine
             any
             space
             taken
             up
             by
             a
             solid
             Substance
             ,
             we
             conceive
             it
             so
             to
             possess
             it
             ,
             that
             it
             excludes
             all
             other
             solid
             Substances
             .
             This
             Resistance
             is
             so
             great
             ,
             that
             no
             Force
             can
             surmount
             it
             .
             All
             the
             Bodies
             in
             the
             World
             pressing
             a
             
               drop
               of
               Water
            
             on
             all
             sides
             ,
             will
             never
             be
             able
             to
             overcome
             the
             Resistance
             it
             makes
             to
             their
             approaching
             one
             another
             ,
             till
             it
             be
             removed
             out
             of
             their
             way
             .
          
           
             The
             Idea
             of
             Solidity
             is
             distinguished
             from
             that
             of
             
               pure
               Space
            
             ,
             in
             as
             much
             as
             this
             latter
             is
             neither
             capable
             of
             Resistance
             ,
             nor
             Motion
             :
             'T
             is
             distinguished
             from
             
             Hardness
             ,
             in
             as
             much
             as
             Hardness
             is
             a
             firm
             Cohaesion
             of
             the
             solid
             Parts
             of
             Matter
             making
             up
             Masses
             of
             a
             sensible
             bulk
             ,
             so
             that
             the
             whole
             doth
             not
             easily
             change
             its
             Figure
             .
             Indeed
             ,
             Hard
             and
             Soft
             ,
             as
             commonly
             apprehended
             by
             us
             ,
             are
             but
             Relative
             to
             the
             Constitutions
             of
             our
             Bodies
             :
             That
             being
             called
             Hard
             ,
             which
             will
             put
             us
             to
             Pain
             sooner
             than
             change
             its
             Figure
             ,
             by
             the
             pressure
             of
             any
             part
             of
             our
             Bodies
             ;
             and
             that
             Soft
             ,
             which
             changes
             the
             Situation
             of
             its
             Parts
             upon
             an
             easie
             and
             unpainful
             Touch.
             
          
           
             This
             difficulty
             of
             changing
             Situation
             amongst
             the
             Parts
             gives
             no
             more
             Solidity
             to
             the
             hardest
             Body
             ,
             than
             to
             the
             softests
             nor
             is
             an
             Adamant
             one
             jot
             more
             solid
             than
             Water
             :
             He
             that
             shall
             fill
             a
             yielding
             soft
             Body
             well
             with
             Air
             or
             Water
             ,
             will
             quickly
             find
             its
             Resistance
             .
             By
             this
             we
             may
             distinguish
             the
             Idea
             of
             the
             Extension
             of
             Body
             ,
             from
             the
             Idea
             of
             the
             Extension
             of
             Space
             :
             That
             of
             Body
             ,
             is
             the
             Cohaesion
             or
             Continuity
             of
             solid
             ,
             separable
             ,
             and
             moveable
             Parts
             ;
             that
             of
             Space
             ,
             the
             Continuity
             of
             unsolid
             ,
             inseparable
             ,
             and
             immoveable
             Parts
             .
             Upon
             the
             Solidity
             of
             Bodies
             depends
             their
             mutual
             
               Impulse
               ,
               Resistance
            
             ,
             and
             Protrusion
             :
             Of
             
               pure
               Space
            
             and
             Solidity
             
             there
             are
             several
             (
             among
             which
             I
             confess
             my self
             one
             )
             who
             perswade
             themselves
             they
             have
             clear
             and
             distinct
             Ideas
             :
             And
             that
             they
             can
             think
             on
             Space
             without
             any
             thing
             in
             it
             that
             resists
             or
             is
             protruded
             by
             Body
             ,
             as
             well
             as
             on
             something
             
               that
               fills
               Space
            
             ,
             that
             can
             be
             protruded
             by
             the
             Impulse
             of
             other
             Bodies
             ,
             or
             resist
             their
             Motion
             ;
             the
             Idea
             of
             the
             distance
             between
             the
             opposite
             Parts
             of
             a
             Concave
             Surface
             ,
             being
             equally
             clear
             without
             ,
             as
             with
             the
             Idea
             of
             any
             Solid
             Parts
             between
             .
             If
             any
             one
             ask
             what
             this
             Solidity
             is
             ,
             I
             send
             him
             to
             his
             Senses
             to
             inform
             him
             :
             Let
             him
             put
             a
             Flint
             or
             Foot-ball
             between
             his
             Hands
             ,
             and
             then
             endeavour
             to
             joyn
             them
             ,
             and
             he
             will
             know
             .
          
        
         
           
             CHAP.
             V.
             Of
             Simple
             Ideas
             of
             divers
             Senses
             ▪
          
           
             SOme
             Ideas
             we
             get
             into
             the
             Mind
             by
             
               more
               than
               one
               Sense
            
             ,
             as
             
               Space
               ,
               Extension
               ,
               Figure
               ,
               Rest
            
             and
             Motion
             .
             These
             are
             perceivable
             by
             the
             Eyes
             or
             Touch.
             
          
        
         
           
           
             CHAP.
             VI.
             Of
             Simple
             Ideas
             of
             Reflection
             .
          
           
             SOme
             are
             had
             from
             Reflection
             ,
             only
             :
             such
             are
             the
             Ideas
             we
             have
             of
             the
             Operations
             of
             our
             Minds
             :
             of
             which
             the
             two
             principal
             are
             Perception
             or
             Thinking
             ;
             and
             Volition
             or
             Willing
             .
             The
             powers
             of
             producing
             these
             Operations
             are
             call'd
             Faculties
             ,
             which
             are
             the
             Understanding
             and
             Will
             ,
             the
             several
             Modes
             of
             thinking
             ,
             &c.
             belong
             to
             this
             Head.
             
          
        
         
           
             CHAP.
             VII
             .
             Of
             Simple
             Ideas
             of
             Sensation
             and
             Reflection
             .
          
           
             THere
             are
             some
             Simple
             Ideas
             convey'd
             into
             the
             Mind
             by
             all
             the
             ways
             of
             Sensation
             and
             Reflection
             ;
             such
             are
             
               Pleasure
               ,
               Pain
               ,
               Power
               ,
               Existence
               ,
               Unity
               ,
               Succession
               .
            
             Pleasure
             or
             Delight
             ,
             Pain
             or
             
             Uneasiness
             accompany
             almost
             every
             impression
             of
             our
             Senses
             ,
             and
             every
             .
             Action
             or
             Thought
             of
             the
             Mind
             .
             By
             Pleasure
             or
             Pain
             we
             mean
             whatever
             delights
             or
             molests
             us
             ,
             whether
             it
             arises
             from
             the
             Thoughts
             of
             our
             Minds
             ;
             or
             any
             thing
             operating
             on
             our
             Bodies
             .
             Satisfaction
             ,
             Delight
             ,
             Pleasure
             ,
             Happiness
             and
             Uneasiness
             ,
             Trouble
             ,
             Torment
             ,
             Misery
             ,
             &c.
             are
             but
             different
             degrees
             ,
             the
             one
             of
             Pleasure
             ,
             the
             other
             of
             Pain
             .
          
           
             The
             Author
             of
             our
             Beings
             having
             given
             us
             a
             Power
             over
             several
             parts
             of
             our
             Bodies
             ,
             to
             move
             or
             keep
             them
             at
             rest
             as
             we
             think
             fit
             ;
             and
             also
             by
             their
             motion
             to
             move
             our selves
             and
             other
             contiguous
             Bodies
             ;
             having
             also
             given
             a
             Power
             to
             our
             Minds
             in
             several
             instances
             ,
             to
             chuse
             amongst
             its
             Ideas
             which
             it
             will
             think
             on
             :
             To
             excite
             us
             to
             these
             actions
             of
             Thinking
             and
             Motion
             he
             has
             joyn'd
             to
             several
             Thoughts
             and
             Sensations
             a
             Perception
             of
             Delight
             :
             without
             this
             we
             should
             have
             no
             reason
             to
             prefer
             one
             Thought
             or
             Action
             to
             another
             Motion
             to
             Rest
             :
             In
             which
             state
             Man
             however
             furnish'd
             with
             the
             Faculties
             of
             Understanding
             and
             Will
             ,
             would
             be
             a
             very
             idle
             unactive
             Creature
             ,
             and
             pass
             his
             
             time
             only
             in
             a
             lazy
             Lethargick
             dream
             .
          
           
             Pain
             has
             the
             same
             Efficacy
             to
             set
             us
             on
             work
             that
             Pleasure
             has
             ;
             since
             we
             are
             as
             ready
             to
             avoid
             that
             ,
             as
             to
             pursue
             this
             .
             This
             is
             worth
             our
             Consideration
             ,
             that
             
               Pain
               is
               often
               produc'd
               by
               the
               same
               Objects
               and
               Ideas
               that
               produce
               Pleasure
            
             in
             us
             .
             This
             their
             near
             conjunction
             gives
             us
             new
             occasion
             of
             admiring
             the
             Wisdom
             and
             Goodness
             of
             our
             Maker
             ,
             who
             designing
             the
             preservation
             of
             our
             Being
             ,
             has
             annex'd
             Pain
             to
             the
             application
             of
             many
             things
             to
             our
             Bodies
             ,
             to
             warn
             us
             of
             the
             harm
             they
             will
             do
             us
             ,
             and
             as
             advices
             to
             withdraw
             us
             from
             them
             .
             But
             he
             not
             designing
             our
             preservation
             barely
             ,
             but
             the
             preservation
             of
             every
             part
             and
             Organ
             in
             its
             Perfection
             ,
             hath
             in
             many
             cases
             annexed
             Pain
             to
             those
             very
             Ideas
             which
             delight
             us
             .
             Thus
             heat
             that
             is
             very
             agreeable
             to
             us
             in
             one
             degree
             ,
             by
             a
             little
             greater
             increase
             of
             it
             ,
             proves
             no
             ordinary
             Torment
             :
             which
             is
             wisely
             ordered
             by
             Nature
             ,
             that
             when
             any
             Object
             does
             by
             the
             vehemence
             of
             its
             operation
             disorder
             the
             instruments
             of
             Sensation
             ,
             whose
             structures
             cannot
             but
             be
             very
             delicate
             ,
             we
             might
             by
             the
             pain
             be
             warn'd
             to
             withdraw
             before
             the
             Organ
             be
             quite
             put
             out
             of
             order
             .
             That
             this
             is
             
             the
             
               end
               of
               pain
            
             ,
             appears
             from
             this
             consideration
             ;
             that
             tho'
             great
             Light
             is
             insufferable
             to
             the
             Eyes
             ;
             yet
             the
             highest
             degree
             of
             darkness
             does
             not
             at
             all
             disease
             them
             :
             because
             that
             causes
             no
             disorderly
             motion
             in
             that
             curious
             Organ
             the
             Eye
             .
             But
             excess
             of
             cold
             ,
             as
             well
             as
             heat
             pains
             us
             ;
             because
             it
             is
             equally
             destructive
             to
             the
             temper
             which
             is
             necessary
             to
             the
             preservation
             of
             Life
             .
          
           
             Another
             reason
             why
             God
             hath
             annex'd
             several
             degrees
             of
             Pleasure
             and
             pain
             to
             all
             the
             things
             that
             environ
             and
             affect
             us
             ,
             and
             blended
             them
             together
             in
             all
             things
             that
             our
             Thoughts
             and
             Senses
             have
             to
             do
             with
             ,
             is
             ,
             that
             we
             finding
             imperfection
             and
             dissatisfaction
             ,
             and
             want
             of
             compleat
             Happiness
             in
             all
             the
             enjoyments
             of
             the
             Creatures
             ,
             might
             be
             led
             to
             seek
             it
             in
             the
             enjoyment
             of
             Him
             
               with
               whom
               is
               fulness
               of
               Joy
               ,
               and
               at
               whose
               right
               hand
               are
               pleasures
               for
               evermore
               .
            
             Thô
             what
             is
             here
             said
             concerning
             Pleasure
             and
             Pain
             may
             not
             perhaps
             make
             those
             Ideas
             clearer
             to
             us
             ,
             than
             our
             own
             experience
             does
             ,
             yet
             it
             may
             serve
             to
             give
             us
             due
             Sentiments
             of
             the
             Wisdom
             and
             Goodness
             of
             the
             Sovereign
             Disposer
             of
             all
             things
             ,
             which
             is
             not
             unsuitable
             to
             the
             main
             end
             of
             these
             
             Enquiries
             :
             the
             knowledge
             and
             veneration
             of
             Him
             being
             the
             
               chief
               End
            
             of
             all
             our
             Thoughts
             ,
             and
             the
             proper
             business
             of
             all
             Understandings
             .
          
           
             〈◊〉
             and
             Unity
             are
             two
             other
             Ideas
             suggested
             by
             every
             object
             without
             ,
             and
             every
             Idea
             within
             :
             when
             Ideas
             are
             in
             our
             Minds
             ,
             we
             consider
             them
             as
             being
             actually
             there
             ,
             as
             well
             as
             we
             consider
             things
             to
             be
             actually
             without
             us
             ;
             which
             is
             ,
             that
             they
             exist
             ,
             or
             have
             existence
             :
             and
             whatever
             we
             consider
             as
             
               one
               thing
            
             ,
             whether
             a
             Real
             Being
             ,
             or
             Idea
             ,
             suggests
             the
             Idea
             of
             Unity
             .
          
           
             Power
             is
             anothér
             Idea
             deriv'd
             from
             these
             sources
             :
             for
             finding
             in
             our selves
             that
             we
             can
             think
             ,
             and
             move
             several
             parts
             of
             our
             Bodies
             at
             Pleasure
             ;
             and
             observing
             the
             effects
             that
             natural
             Bodies
             produce
             in
             one
             another
             ;
             by
             both
             these
             ways
             we
             get
             the
             Idea
             of
             Power
             .
          
           
             Succession
             is
             another
             Idea
             suggested
             by
             our
             Senses
             ,
             and
             by
             Reflection
             on
             what
             passes
             in
             our
             Minds
             .
             For
             if
             we
             look
             into
             our selves
             ,
             we
             shall
             find
             our
             Ideas
             always
             whilst
             we
             are
             awake
             ,
             or
             have
             any
             Thought
             ,
             passing
             in
             train
             ,
             one
             going
             and
             another
             coming
             without
             intermission
             .
          
        
         
           
           
             CHAP.
             VIII
             .
             Some
             farther
             Considerations
             concerning
             Simple
             Ideas
             .
          
           
             WHatsoever
             is
             able
             by
             affecting
             our
             Senses
             ,
             to
             cause
             any
             perception
             in
             the
             Mind
             ,
             doth
             thereby
             produce
             in
             the
             Understanding
             a
             
               Simple
               Idea
            
             ;
             which
             whatsoever
             be
             the
             cause
             of
             it
             ,
             is
             look'd
             upon
             as
             a
             
               real
               positive
               Idea
            
             in
             the
             Understanding
             .
             Thus
             the
             Ideas
             of
             Heat
             and
             
               Cold
               ,
               Light
            
             and
             
               Darkness
               ,
               Motion
            
             and
             Rest
             ,
             &c.
             are
             equally
             Positive
             in
             the
             Mind
             ,
             thô
             some
             of
             their
             Causes
             may
             be
             meer
             Privations
             .
             An
             enquiry
             into
             their
             Causes
             concerns
             not
             the
             Ideas
             as
             in
             the
             Understanding
             ;
             but
             the
             nature
             of
             the
             things
             existing
             without
             us
             .
             Thus
             a
             Painter
             has
             distinct
             Ideas
             of
             White
             and
             Black
             ,
             as
             well
             as
             the
             Philosopher
             ,
             who
             tells
             us
             what
             kind
             of
             Particles
             ,
             and
             how
             rang'd
             in
             the
             surface
             occasion'd
             those
             colours
             .
          
           
             That
             a
             Privative
             Cause
             may
             produce
             a
             Positive
             Idea
             ,
             appears
             from
             shadows
             ,
             which
             (
             thô
             nothing
             but
             the
             absence
             of
             
             Light
             )
             are
             discernible
             ;
             and
             cause
             clear
             and
             positive
             Ideas
             .
             The
             natural
             reason
             of
             which
             may
             be
             this
             ,
             viz.
             That
             since
             Sensation
             is
             produced
             only
             by
             different
             degrees
             and
             modes
             of
             Motion
             in
             our
             animal
             Spirits
             ,
             variously
             agitated
             by
             external
             Objects
             ;
             the
             abatement
             of
             any
             former
             Motion
             must
             as
             necessarily
             produce
             a
             new
             Sensation
             ,
             as
             the
             increase
             and
             variation
             of
             it
             ;
             and
             thereby
             introduce
             a
             new
             Idea
             .
             We
             have
             some
             negative
             Names
             ,
             which
             stand
             for
             no
             positive
             Ideas
             :
             but
             consist
             wholly
             in
             negation
             of
             some
             certain
             Ideas
             ,
             as
             
               Silence
               ,
               Invisible
            
             .
             these
             signify
             not
             any
             Ideas
             in
             the
             Mind
             ,
             but
             their
             Absence
             .
          
           
             It
             will
             be
             useful
             to
             distinguish
             Ideas
             as
             they
             are
             Perceptions
             in
             our
             Minds
             ,
             from
             what
             
               they
               are
               in
               the
               Bodies
            
             that
             cause
             such
             Perceptions
             in
             us
             :
             for
             we
             are
             not
             to
             think
             the
             former
             exact
             Images
             and
             Resemblances
             of
             something
             inherent
             in
             the
             subject
             .
             Most
             of
             those
             of
             Sensation
             being
             in
             the
             mind
             ,
             no
             more
             the
             likeness
             of
             something
             existing
             without
             us
             ,
             than
             the
             names
             that
             stand
             for
             them
             are
             the
             likeness
             of
             our
             Ideas
             ,
             which
             yet
             upon
             hearing
             ,
             they
             are
             apt
             to
             excite
             in
             us
             .
          
           
           
             Whatsoever
             the
             
               Mind
               perceives
               in
               it self
            
             ,
             or
             is
             the
             immediate
             object
             of
             Perception
             ,
             Thought
             or
             Understanding
             ,
             that
             I
             call
             an
             Idea
             :
             and
             the
             power
             to
             produce
             any
             Idea
             in
             our
             Mind
             I
             call
             the
             
               quality
               of
               the
               subject
            
             wherein
             that
             power
             is
             :
             thus
             a
             Snow-ball
             having
             the
             power
             to
             produce
             in
             us
             the
             Ideas
             of
             
               White
               ,
               Cold
            
             and
             Round
             ,
             those
             powers
             as
             they
             are
             in
             the
             Snow-ball
             I
             call
             Qualities
             ;
             and
             as
             they
             are
             Sensations
             or
             Perceptions
             in
             our
             Understandings
             I
             call
             them
             Ideas
             :
             which
             Ideas
             if
             I
             speak
             of
             sometimes
             ,
             as
             in
             the
             things
             themselves
             ,
             I
             would
             be
             understood
             to
             mean
             those
             Qualities
             in
             the
             Objects
             which
             produce
             them
             in
             us
             .
             These
             Qualities
             are
             of
             
               Two
               sorts
            
             ,
             First
             Original
             or
             Primary
             ,
             such
             are
             
               Solidity
               ,
               Extention
               ,
               Motion
            
             or
             
               Rest
               ,
               Number
            
             and
             Figure
             .
             These
             are
             inseparable
             from
             Body
             ,
             and
             such
             as
             it
             constantly
             keeps
             in
             all
             its
             changes
             and
             alterations
             :
             Thus
             take
             a
             grain
             of
             Wheat
             ,
             divide
             it
             into
             Two
             Parts
             ,
             each
             Part
             has
             still
             
               Solidity
               ,
               Extension
               ,
               Figure
               ,
               Mobility
               :
            
             Divide
             it
             again
             ,
             and
             it
             still
             retains
             the
             same
             Qualities
             ,
             and
             will
             do
             so
             still
             ,
             thô
             you
             divide
             it
             on
             till
             the
             Parts
             become
             insensible
             .
             The
             next
             thing
             to
             be
             consider'd
             ,
             is
             ,
             
               How
               Bodies
               operate
               upon
               one
               another
               ,
            
             and
             that
             is
             
             manifestly
             by
             Impulse
             ,
             and
             nothing
             else
             .
             For
             Body
             cannot
             operate
             on
             what
             it
             does
             not
             touch
             :
             nor
             when
             it
             does
             touch
             ,
             any
             other
             way
             than
             by
             Motion
             .
             If
             so
             ,
             then
             when
             external
             Objects
             (
             which
             are
             not
             united
             to
             our
             Minds
             )
             produce
             Ideas
             in
             us
             ;
             't
             is
             evident
             that
             some
             Motion
             must
             be
             thence
             continued
             by
             our
             Nerves
             or
             animal
             Spirits
             to
             the
             Brains
             ,
             or
             seat
             of
             Sensation
             .
             And
             since
             Extension
             ,
             Figure
             ,
             Motion
             ,
             &c.
             may
             be
             perceived
             at
             a
             distance
             by
             the
             Sight
             ,
             t
             is
             evident
             that
             some
             Bodies
             must
             come
             from
             them
             to
             the
             Eyes
             ,
             and
             thereby
             convey
             to
             the
             Brain
             some
             Motion
             which
             produces
             those
             Ideas
             we
             have
             in
             us
             .
          
           
             Secondly
             ,
             
               Secondary
               Qualities
            
             ,
             such
             as
             
               Colours
               ,
               Smells
               ,
               Tasts
               ;
               Sounds
               ,
            
             &c
             ,
             which
             whatever
             Reality
             we
             by
             mistake
             may
             attribute
             to
             them
             ,
             are
             in
             truth
             nothing
             in
             the
             Objects
             themselves
             but
             Powers
             to
             produce
             various
             Sensations
             in
             us
             ;
             and
             depend
             on
             the
             Qualities
             before-mentioned
             .
          
           
             The
             Ideas
             of
             Primary
             Qualities
             of
             Bodies
             are
             resemblances
             of
             them
             ;
             and
             their
             patterns
             really
             exist
             in
             Bodies
             themselves
             :
             But
             the
             Ideas
             produced
             in
             us
             by
             Secundary
             Qualities
             ,
             have
             no
             resemblance
             of
             
             them
             at
             all
             ,
             And
             what
             is
             
               Sweet
               ,
               Blue
            
             ,
             or
             Warm
             in
             the
             Idea
             ,
             is
             but
             the
             certain
             Bulk
             ,
             Figure
             ,
             and
             Motion
             of
             the
             insensible
             parts
             in
             the
             Bodies
             themselves
             ,
             which
             we
             call
             so
             .
          
           
             Thus
             we
             see
             that
             Fire
             at
             one
             distance
             produces
             in
             us
             the
             sensation
             of
             Warmth
             ,
             which
             at
             a
             nearer
             approach
             causes
             the
             sensation
             of
             Pain
             .
             Now
             what
             reason
             have
             we
             to
             say
             that
             the
             Idea
             of
             Warmth
             is
             actually
             in
             the
             Fire
             ,
             but
             that
             of
             Pain
             not
             in
             the
             Fire
             ,
             which
             the
             same
             Fire
             produces
             in
             us
             the
             same
             way
             .
             The
             Bulk
             ,
             Number
             ,
             Figure
             ,
             and
             Motion
             of
             the
             Parts
             of
             Fire
             ,
             are
             really
             in
             it
             ,
             whether
             we
             perceive
             them
             or
             no
             ;
             and
             therefore
             may
             be
             call'd
             Real
             Qualities
             ,
             because
             they
             really
             exist
             in
             that
             Body
             .
             But
             Light
             and
             Heat
             are
             no
             more
             really
             in
             it
             ,
             than
             Sickness
             or
             Pain
             :
             take
             away
             the
             Sensation
             of
             them
             ;
             let
             not
             the
             Eyes
             see
             Light
             or
             Colours
             ,
             nor
             the
             Ear
             hear
             Sounds
             ;
             let
             the
             Palate
             not
             Taste
             ,
             or
             the
             Nose
             Smell
             ,
             and
             all
             
               Colours
               ,
               Tasts
               ,
               Odours
            
             ,
             and
             Sounds
             ,
             as
             they
             are
             such
             particular
             Ideas
             vanish
             and
             cease
             ;
             and
             are
             reduced
             to
             their
             Causes
             ,
             (
             that
             is
             )
             Bulk
             ,
             Motion
             ,
             Figure
             ,
             &c.
             of
             Parts
             .
          
           
           
             These
             Secondary
             Qualities
             are
             of
             Two
             sorts
             ,
             first
             
               immediately
               perceiveable
            
             ,
             which
             by
             immediately
             operating
             on
             our
             Bodies
             ,
             produce
             several
             different
             Ideas
             in
             us
             .
             Secondly
             ,
             
               mediately
               perceivable
            
             ,
             which
             by
             operating
             on
             other
             Bodies
             ,
             change
             their
             primary
             Qualities
             ,
             so
             as
             to
             render
             them
             capable
             of
             producing
             Ideas
             in
             us
             different
             from
             what
             they
             did
             before
             .
             These
             last
             are
             Powers
             in
             Bodies
             which
             proceed
             from
             the
             particular
             constitution
             of
             those
             Primary
             and
             Original
             Qualities
             ,
             to
             make
             such
             a
             change
             in
             the
             
               Bulk
               ,
               Figure
               ,
               Texture
            
             ,
             &c.
             of
             another
             Body
             ,
             as
             to
             make
             it
             operate
             on
             our
             Senses
             different
             from
             what
             it
             did
             before
             ;
             as
             in
             Fire
             to
             make
             Lead
             fluid
             :
             these
             two
             last
             being
             nothing
             but
             Powers
             relating
             to
             other
             Bodies
             ,
             and
             resulting
             from
             the
             different
             Modifications
             of
             the
             Original
             Qualities
             are
             yet
             otherwise
             thought
             of
             ;
             the
             former
             being
             esteemed
             
               Real
               Qualities
            
             ;
             but
             the
             later
             barely
             Powers
             :
             The
             reason
             of
             this
             mistake
             seems
             to
             be
             this
             ;
             That
             our
             Ideas
             of
             sensible
             Qualities
             containing
             nothing
             in
             them
             of
             Bulk
             ,
             Figure
             ,
             &c.
             we
             cannot
             think
             them
             the
             effect
             of
             those
             primary
             Qualities
             which
             appear
             not
             to
             our
             Senses
             to
             operate
             in
             their
             productions
             ,
             
             and
             with
             which
             they
             have
             not
             any
             apparent
             congruity
             ,
             or
             conceivable
             connexion
             :
             nor
             can
             Reason
             shew
             how
             Bodies
             by
             their
             Bulk
             ,
             Figure
             ,
             &c.
             should
             produce
             in
             the
             Mind
             the
             Ideas
             of
             
               Warm
               ,
               Yellow
            
             ,
             &c.
             
             But
             in
             the
             other
             case
             when
             Bodies
             operate
             upon
             one
             another
             ,
             we
             plainly
             see
             that
             the
             Quality
             produced
             hath
             commonly
             no
             resemblance
             with
             any
             thing
             in
             the
             thing
             producing
             it
             ,
             and
             therefore
             we
             look
             upon
             it
             as
             the
             effect
             of
             Power
             :
             But
             our
             Senses
             not
             being
             able
             to
             discover
             any
             unlikeness
             between
             the
             Idea
             produced
             in
             us
             ,
             and
             the
             quality
             of
             the
             Object
             producing
             it
             ,
             we
             imagine
             that
             our
             Ideas
             are
             resemblances
             of
             something
             in
             the
             Objects
             and
             not
             in
             the
             Effects
             of
             certain
             Powers
             placed
             in
             the
             modification
             of
             the
             primary
             Qualities
             ,
             with
             which
             primary
             Qualities
             the
             Ideas
             produced
             in
             us
             ,
             have
             no
             resemblance
             .
          
           
             This
             little
             exeursion
             into
             Natural
             Philosophy
             was
             necessary
             in
             our
             present
             Enquiry
             to
             distinguish
             the
             primary
             and
             real
             Qualities
             of
             Bodies
             which
             are
             always
             in
             them
             ,
             from
             those
             secundary
             and
             imputed
             Qualities
             ,
             which
             are
             but
             the
             Powers
             of
             several
             combinations
             of
             those
             Primary
             ones
             ,
             when
             they
             operate
             without
             being
             
             distinctly
             discern'd
             ;
             whereby
             we
             learn
             to
             know
             what
             Ideas
             are
             ,
             and
             what
             are
             not
             Resemblances
             of
             something
             really
             existing
             in
             the
             Bodies
             we
             denominate
             from
             them
             .
          
        
         
           
             CHAP.
             IX
             .
             Of
             Perception
             .
          
           
             PErception
             is
             the
             first
             Idea
             we
             receive
             from
             Reflection
             :
             it
             is
             by
             some
             called
             Thinking
             in
             general
             :
             thô
             Thinking
             in
             the
             propriety
             of
             the
             English
             Tongue
             ,
             signifies
             that
             sort
             of
             operation
             of
             the
             Mind
             about
             its
             Ideas
             ,
             wherein
             the
             Mind
             is
             active
             ;
             where
             it
             considers
             any
             thing
             with
             some
             degree
             of
             voluntary
             attention
             :
             for
             in
             bare
             Perception
             the
             Mind
             is
             for
             the
             most
             part
             only
             Passive
             :
             and
             what
             it
             perceives
             it
             cannot
             avoid
             perceiving
             .
             What
             this
             is
             ,
             we
             cannot
             otherwise
             know
             ,
             than
             by
             Reflecting
             on
             what
             passes
             in
             our
             Minds
             when
             we
             
               See
               ,
               Feel
               ,
               Hear
            
             ,
             &c.
             
          
           
             Impressions
             made
             on
             the
             outward
             Parts
             if
             they
             are
             not
             taken
             notice
             of
             within
             ,
             cause
             no
             Perception
             :
             as
             we
             see
             in
             those
             
             whose
             Minds
             are
             intently
             busied
             in
             the
             contemplation
             of
             certain
             Objects
             .
             A
             sufficient
             impulse
             there
             may
             be
             upon
             the
             organs
             of
             Sensation
             :
             but
             if
             it
             reach
             not
             the
             observation
             of
             the
             Mind
             ,
             there
             follows
             no
             Perception
             :
             so
             that
             wherever
             there
             is
             Sense
             or
             Perception
             ,
             there
             some
             Idea
             is
             actually
             produced
             and
             present
             in
             the
             Understanding
             .
          
           
             We
             may
             observe
             that
             the
             Ideas
             we
             receive
             from
             Sensation
             ,
             are
             often
             in
             grown
             People
             alter'd
             by
             the
             judgment
             without
             our
             taking
             notice
             of
             it
             .
             Thus
             a
             Globe
             of
             any
             uniform
             Colour
             (
             as
             of
             Gold
             )
             or
             Jet
             ,
             being
             set
             before
             our
             Eyes
             ,
             the
             Idea
             thereby
             imprinted
             is
             of
             a
             flat
             circle
             variously
             shadowed
             .
             But
             being
             accustomed
             to
             perceive
             what
             kind
             of
             appearances
             convex
             Bodies
             are
             wont
             to
             make
             in
             us
             ;
             the
             Judgment
             alters
             the
             appearances
             into
             their
             Causes
             ;
             and
             from
             that
             variety
             of
             Shadow
             or
             Colour
             ,
             frames
             to
             it self
             the
             Perception
             of
             a
             convex
             Figure
             of
             one
             uniform
             Colour
             .
             This
             in
             many
             cases
             by
             a
             settl'd
             habit
             is
             perform'd
             so
             readily
             ,
             that
             we
             take
             that
             for
             the
             perception
             of
             our
             Sensation
             ,
             which
             is
             but
             an
             Idea
             formed
             by
             the
             Judgment
             :
             so
             that
             one
             serves
             only
             to
             excite
             the
             other
             ,
             
             and
             is
             scarce
             taken
             notice
             of
             itself
             .
             As
             a
             Man
             who
             reads
             and
             hears
             with
             attention
             ,
             takes
             little
             notice
             of
             the
             Characters
             or
             Sounds
             ,
             but
             of
             the
             Ideas
             that
             are
             excited
             in
             him
             by
             them
             .
             Thus
             habits
             come
             at
             last
             to
             produce
             actions
             in
             us
             ,
             which
             often
             scape
             our
             observation
             .
          
           
             The
             faculty
             of
             Perception
             seems
             to
             be
             that
             which
             puts
             the
             distinction
             between
             the
             animal
             Kingdom
             ,
             and
             the
             inferior
             parts
             of
             Nature
             :
             Since
             Vegetables
             have
             some
             degrees
             of
             Motion
             ,
             and
             upon
             the
             different
             application
             of
             other
             Bodies
             to
             them
             ,
             do
             very
             briskly
             alter
             their
             Figutes
             and
             Motions
             ,
             and
             thence
             have
             obtain'd
             the
             name
             of
             
               Sensitive
               Plants
            
             :
             which
             yet
             is
             ,
             I
             suppose
             ,
             but
             bare
             Mechanism
             ,
             and
             no
             otherwise
             produced
             ,
             than
             the
             shortning
             of
             a
             Rope
             by
             the
             affusion
             of
             Water
             .
             But
             Perception
             ,
             I
             believe
             ,
             is
             in
             some
             degree
             in
             all
             sorts
             of
             Animals
             :
             thô
             I
             think
             we
             may
             from
             the
             make
             of
             an
             Oister
             or
             Cockle
             ,
             reasonably
             conclude
             that
             it
             has
             not
             so
             many
             ,
             nor
             so
             quick
             Senses
             as
             a
             Man
             ,
             or
             several
             other
             Animals
             .
          
           
             Perception
             is
             also
             the
             first
             step
             and
             degree
             towards
             Knowledge
             ,
             and
             the
             Inlet
             of
             all
             the
             materials
             of
             it
             :
             so
             that
             the
             fewer
             Senses
             any
             Man
             has
             ,
             and
             the
             duller
             
             the
             impressions
             that
             are
             made
             by
             them
             are
             ,
             the
             more
             remote
             he
             is
             from
             that
             Knowledge
             which
             is
             to
             be
             found
             in
             other
             Men.
             
          
        
         
           
             CHAP.
             X.
             Of
             Retention
             .
          
           
             THE
             next
             Faculty
             of
             the
             Mind
             whereby
             it
             makes
             a
             farther
             progress
             towards
             Knowledge
             ,
             I
             call
             Retention
             :
             which
             is
             the
             keeping
             of
             those
             Ideas
             it
             has
             receiv'd
             .
             which
             is
             done
             two
             ways
             .
          
           
             First
             ,
             By
             keeping
             the
             Idea
             which
             is
             brought
             into
             the
             Mind
             for
             some
             time
             actuactually
             in
             view
             ,
             which
             is
             called
             Contemplation
             .
          
           
             Secondly
             ,
             By
             reviving
             those
             Ideas
             in
             our
             Minds
             which
             have
             disappeared
             ,
             and
             have
             been
             as
             it
             were
             ,
             laid
             out
             of
             sight
             ;
             and
             this
             is
             Memory
             ,
             which
             is
             as
             it
             were
             ,
             the
             Store-house
             of
             our
             Ideas
             ,
             for
             the
             narrow
             Mind
             of
             Man
             not
             being
             capable
             of
             having
             many
             Ideas
             under
             view
             at
             once
             ,
             it
             was
             necessary
             to
             have
             a
             Repository
             to
             lay
             up
             those
             Ideas
             which
             at
             another
             time
             it
             may
             
             have
             use
             of
             .
             But
             our
             Ideas
             being
             nothing
             but
             actual
             Perceptions
             in
             the
             Mind
             which
             cease
             to
             be
             any
             thing
             ,
             when
             there
             is
             no
             perception
             of
             them
             ,
             this
             laying
             up
             of
             our
             Ideas
             in
             the
             Repository
             of
             the
             Memory
             signifies
             no
             more
             but
             this
             ,
             That
             the
             Mind
             has
             a
             power
             in
             many
             cases
             to
             revive
             Perceptions
             it
             has
             once
             had
             ,
             with
             this
             additional
             Perception
             annex'd
             to
             them
             ,
             that
             it
             has
             had
             them
             before
             .
             And
             it
             is
             by
             the
             assistance
             of
             this
             Faculty
             ,
             that
             we
             are
             said
             to
             have
             all
             those
             Ideas
             in
             our
             Understandings
             ,
             which
             we
             can
             bring
             in
             sight
             ,
             and
             make
             the
             object
             of
             our
             Thoughts
             ,
             without
             the
             help
             of
             those
             sensible
             Qualities
             which
             first
             imprinted
             them
             there
             .
          
           
             Attention
             and
             Repetition
             help
             much
             to
             the
             fixing
             Ideas
             in
             our
             Memories
             :
             but
             those
             which
             make
             the
             deepest
             and
             most
             lasting
             impressions
             are
             those
             which
             are
             accompanied
             with
             Pleasure
             and
             
               Pain
               .
               Ideas
            
             but
             once
             taken
             in
             and
             never
             again
             repeated
             are
             soon
             lost
             ;
             as
             those
             of
             Colours
             in
             such
             as
             lost
             their
             Sight
             when
             very
             young
             .
          
           
             The
             Memory
             in
             some
             Men
             is
             tenacious
             ,
             even
             to
             a
             miracle
             :
             but
             yet
             there
             seems
             to
             be
             a
             constant
             decay
             of
             all
             our
             
             Ideas
             ,
             even
             of
             those
             which
             are
             struck
             deepest
             ;
             and
             in
             Minds
             the
             most
             retentive
             :
             so
             that
             if
             they
             be
             not
             sometimes
             renewed
             ,
             the
             Print
             wears
             out
             ,
             and
             at
             last
             there
             remains
             nothing
             to
             be
             seen
             .
             Those
             Ideas
             that
             are
             often
             refresh'd
             by
             a
             frequent
             return
             of
             the
             Objects
             or
             Actions
             that
             produce
             them
             ,
             fix
             themselves
             best
             in
             the
             Memory
             ,
             and
             remain
             longest
             there
             :
             Such
             are
             the
             
               Original
               qualities
               of
               Bodies
            
             ,
             viz.
             Solidity
             ,
             Extension
             ,
             Figure
             ,
             Motion
             ,
             &c.
             and
             
               those
               that
               almost
               constantly
               affect
               us
               ,
            
             as
             Heat
             and
             Cold
             :
             and
             those
             that
             are
             the
             
               Affections
               of
               all
               kinds
               of
               Beings
               ,
            
             as
             Existence
             ,
             Duration
             ,
             Number
             :
             these
             and
             the
             like
             ,
             are
             seldom
             quite
             lost
             while
             the
             Mind
             retains
             any
             Ideas
             at
             all
             .
          
           
             In
             memory
             the
             Mind
             is
             oftentimes
             more
             than
             barely
             passive
             ;
             for
             it
             often
             sets
             it self
             on
             work
             to
             search
             some
             hidden
             Ideas
             ;
             sometimes
             they
             start
             of
             their
             own
             accord
             :
             and
             sometimes
             turbulent
             and
             tempestuous
             Passions
             tumble
             them
             out
             of
             their
             Cells
             .
          
           
             The
             defects
             of
             the
             Memory
             are
             Two.
             
          
           
             First
             ,
             That
             it
             loses
             the
             Idea
             quite
             ,
             and
             so
             far
             it
             produces
             perfect
             Ignorance
             .
          
           
           
             Secondly
             ,
             That
             it
             moves
             slowly
             and
             retrieves
             not
             the
             Ideas
             laid
             up
             in
             store
             quick
             enough
             to
             serve
             the
             Mind
             upon
             occasions
             .
             this
             if
             it
             be
             to
             a
             great
             degree
             is
             stupidity
             .
             In
             the
             having
             Ideas
             ready
             at
             hand
             on
             all
             occasions
             ,
             consists
             what
             we
             call
             
               Invention
               ,
               Fancy
            
             ,
             and
             
               Quickness
               of
               Parts
            
             .
          
           
             This
             Faculty
             other
             Animals
             seem
             to
             have
             to
             a
             great
             degree
             as
             well
             as
             Man
             ,
             as
             appears
             by
             Birds
             learning
             of
             Tunes
             ,
             and
             their
             endeavour
             to
             hit
             the
             Notes
             right
             .
             For
             it
             seems
             impossible
             that
             they
             should
             endeavour
             to
             conform
             their
             Voices
             (
             as
             't
             is
             plain
             they
             do
             )
             to
             Notes
             ,
             whereof
             they
             have
             no
             Ideas
             .
          
        
         
           
             CHAP.
             XI
             .
             Of
             Discerning
             ,
             and
             other
             Operations
             of
             the
             Mind
             .
          
           
             ANother
             Faculty
             of
             the
             Mind
             is
             ,
             That
             of
             
               discerning
               between
               its
               Ideas
            
             :
             on
             this
             depends
             the
             evidence
             ,
             and
             certainty
             of
             several
             even
             general
             Propositions
             ,
             which
             
             pass
             for
             
               Innate
               Truths
            
             :
             whereas
             indeed
             they
             depend
             on
             this
             clear
             discerning
             Faculty
             of
             the
             Mind
             ,
             whereby
             it
             perceives
             two
             Ideas
             to
             be
             the
             same
             or
             different
             .
             In
             being
             able
             nicely
             to
             distinguish
             one
             thing
             from
             another
             ,
             where
             there
             is
             the
             least
             difference
             ,
             consists
             in
             a
             great
             measure
             ,
             that
             
               Exactness
               of
               Judgment
            
             and
             
               Clearness
               of
               Reason
            
             ,
             which
             is
             to
             be
             observed
             in
             one
             Man
             above
             another
             ;
             which
             is
             quite
             opposite
             to
             Wit
             ,
             which
             consists
             most
             in
             the
             assemblage
             of
             Ideas
             ,
             and
             putting
             those
             together
             with
             quickness
             and
             variety
             ,
             which
             have
             the
             least
             resemblance
             ,
             to
             form
             agreeable
             visions
             :
             whereas
             Judgment
             separates
             carefully
             those
             Ideas
             ,
             wherein
             can
             be
             found
             the
             least
             difference
             to
             prevent
             Error
             and
             Delusion
             .
          
           
             To
             the
             well
             distinguishing
             our
             Ideas
             ,
             it
             chiefly
             contributes
             that
             they
             be
             clear
             and
             determinate
             ,
             and
             when
             they
             are
             so
             ,
             it
             will
             not
             breed
             any
             confusion
             or
             mistake
             about
             them
             ,
             thô
             the
             Senses
             should
             convey
             them
             from
             the
             same
             Object
             differently
             on
             different
             occasions
             .
          
           
             The
             comparing
             of
             our
             Ideas
             one
             with
             another
             in
             respect
             of
             
               Extent
               ,
               Degree
               ,
               Time
               ,
               Place
               ,
            
             or
             any
             other
             circumstances
             ,
             is
             another
             Operation
             of
             the
             Mind
             about
             its
             
             Ideas
             ,
             which
             is
             the
             ground
             of
             Relations
             .
             Brutes
             seem
             not
             to
             have
             this
             Faculty
             in
             any
             great
             degree
             .
             They
             have
             probably
             several
             Ideas
             distinct
             enough
             ;
             but
             cannot
             compare
             them
             farther
             than
             some
             sensible
             circumstances
             annex'd
             to
             the
             Objects
             themselves
             .
             The
             power
             of
             comparing
             general
             Ideas
             ,
             which
             we
             may
             observe
             in
             Men
             ,
             we
             may
             probably
             conjecture
             Beasts
             have
             not
             at
             all
             .
          
           
             Composition
             is
             another
             Operation
             of
             the
             Mind
             whereby
             it
             combines
             several
             of
             its
             simple
             Ideas
             into
             Complex
             ones
             :
             under
             which
             Operation
             we
             may
             reckon
             that
             of
             Enlarging
             ,
             wherein
             we
             put
             several
             Ideas
             together
             of
             the
             same
             kind
             ,
             as
             several
             Unites
             to
             make
             a
             Dozen
             .
             In
             this
             also
             I
             suppose
             Brutes
             come
             far
             short
             of
             Man
             ;
             for
             tho'
             they
             take
             in
             and
             retain
             together
             several
             combinations
             of
             simple
             Ideas
             ,
             as
             possibly
             a
             Dog
             does
             the
             
               Shape
               ,
               Smell
            
             and
             Voice
             of
             his
             Master
             ;
             yet
             these
             are
             rather
             so
             many
             distinct
             marks
             ,
             whereby
             he
             knows
             him
             ,
             than
             one
             
               Complex
               Idea
            
             made
             out
             of
             those
             several
             simple
             ones
             .
          
           
           
             Abstraction
             is
             another
             Operation
             of
             the
             Mind
             ,
             whereby
             the
             Mind
             forms
             general
             Ideas
             from
             such
             as
             it
             receiv'd
             from
             particular
             Objects
             ,
             which
             it
             does
             by
             considering
             them
             as
             they
             are
             in
             the
             Mind
             such
             appearances
             seperate
             from
             the
             circumstance
             of
             real
             Existence
             ,
             as
             
               Time
               ,
               Place
            
             ,
             &c.
             
             These
             become
             general
             Representatives
             of
             all
             of
             the
             same
             kind
             ,
             and
             their
             names
             applicable
             to
             whatever
             exists
             conformable
             to
             such
             abstract
             Ideas
             .
             Thus
             the
             Colour
             which
             I
             receive
             from
             
               Chalk
               ,
               Snow
            
             ,
             and
             Milk
             ,
             is
             made
             a
             representative
             of
             all
             of
             that
             kind
             ;
             and
             has
             a
             name
             given
             it
             
               (
               Whiteness
            
             )
             which
             signifies
             the
             same
             quality
             ,
             wherever
             to
             be
             found
             or
             imagin'd
             .
             And
             thus
             Universally
             both
             Ideas
             and
             Terms
             are
             made
             .
          
           
             This
             puts
             the
             great
             difference
             between
             Man
             and
             Brutes
             :
             they
             seem
             to
             reason
             about
             particular
             Objects
             ,
             and
             Ideas
             ,
             but
             there
             appear
             no
             footsteps
             of
             Abstraction
             in
             them
             ,
             or
             of
             making
             
               general
               Ideas
            
             .
          
        
         
           
           
             CHAP.
             XII
             .
             Of
             Complex
             Ideas
             .
          
           
             IN
             the
             reception
             of
             Simple
             Ideas
             the
             Mind
             is
             only
             Passive
             ,
             having
             no
             power
             to
             frame
             any
             to
             its
             self
             ,
             but
             as
             these
             Simple
             Ideas
             do
             exist
             in
             several
             combinations
             united
             together
             ,
             so
             the
             Mind
             may
             consider
             them
             as
             united
             ,
             not
             only
             as
             they
             are
             really
             united
             in
             external
             Objects
             ,
             but
             as
             it self
             has
             joyned
             them
             .
             Ideas
             thus
             made
             up
             of
             several
             ones
             put
             together
             ,
             I
             call
             Complex
             ,
             as
             a
             
               Man
               ,
               Army
               ,
               Beauty
               ,
               Gratitude
               ,
            
             &c.
             
             By
             this
             faculty
             of
             repeating
             and
             joyning
             together
             its
             Ideas
             ,
             the
             Mind
             has
             great
             power
             in
             varying
             and
             multiplying
             the
             Objects
             of
             its
             Thoughts
             .
             But
             it
             is
             still
             confin'd
             to
             those
             Simple
             Ideas
             which
             it
             received
             from
             the
             two
             Sources
             of
             Sensation
             and
             Reflection
             .
             It
             can
             have
             no
             other
             Ideas
             of
             sensible
             Qualities
             ,
             than
             what
             come
             from
             without
             by
             the
             Senses
             ,
             nor
             any
             other
             Ideas
             of
             the
             Operations
             of
             a
             thinking
             Substance
             ,
             than
             what
             it
             finds
             in
             
             it self
             ,
             but
             having
             once
             got
             these
             Simple
             Ideas
             ,
             it
             can
             by
             its
             own
             power
             put
             them
             together
             and
             make
             new
             
               Complex
               ones
            
             ,
             which
             it
             never
             received
             so
             united
             .
          
           
             Complex
             Ideas
             however
             compounded
             and
             decompounded
             ,
             tho'
             their
             number
             be
             infinite
             ,
             and
             their
             variety
             endless
             ,
             may
             all
             be
             reduced
             under
             these
             three
             heads
             ,
             First
             Modes
             ,
             Secondly
             ,
             Substances
             ,
          
           
             Thirdly
             ,
             Relations
             .
          
           
             Modes
             ,
             I
             call
             such
             Complex
             Ideas
             which
             contain
             not
             the
             supposition
             of
             subsisting
             by
             themselves
             ,
             but
             are
             consider'd
             as
             dependences
             on
             ,
             and
             affections
             of
             Substances
             ,
             as
             
               Triangle
               ,
               Gratitude
               ,
               Murder
            
             ,
             &c.
             
             These
             Modes
             are
             of
             Two
             sorts
             ,
             First
             Simple
             ,
             which
             are
             but
             the
             combinations
             of
             the
             same
             Simple
             Idea
             as
             a
             Dozen
             ,
             Score
             ,
             &c.
             which
             are
             but
             the
             Ideas
             of
             so
             many
             distinct
             Unites
             put
             together
             .
             Secondly
             ,
             Mix'd
             ,
             which
             are
             compounded
             of
             Simple
             Ideas
             of
             several
             kinds
             ,
             as
             Beauty
             ,
             which
             consists
             in
             a
             certain
             composition
             of
             Colour
             and
             Figure
             ,
             causing
             delight
             in
             the
             Beholder
             .
          
           
             Theft
             ,
             which
             is
             the
             concealed
             change
             of
             the
             possession
             of
             any
             thing
             without
             the
             consent
             of
             the
             Proprietor
             .
             These
             visibly
             
             contain
             a
             combination
             of
             several
             Ideas
             ,
             of
             several
             kinds
             .
          
           
             Secondly
             Substance
             ,
             the
             Ideas
             of
             Substances
             are
             only
             such
             combinations
             of
             Simple
             Ideas
             as
             are
             taken
             to
             represent
             distinct
             particular
             things
             subsisting
             by
             themselves
             ;
             in
             which
             the
             confused
             Idea
             of
             Substance
             is
             always
             the
             chief
             .
             Thus
             a
             combination
             of
             the
             Ideas
             of
             a
             certain
             Figure
             ,
             with
             the
             powers
             of
             Motion
             ,
             Thought
             ,
             and
             Reasoning
             joyn'd
             to
             Substance
             ,
             make
             the
             ordinary
             Idea
             of
             Man.
             
          
           
             
               These
               again
            
             are
             either
             of
             
               single
               Substances
            
             ,
             as
             
               Man
               ,
               Stone
            
             ,
             or
             of
             collective
             ,
             or
             several
             put
             together
             ,
             as
             
               Army
               ,
               Heap
               :
               Ideas
            
             of
             several
             substances
             thus
             put
             together
             ,
             are
             as
             much
             each
             of
             them
             one
             single
             Idea
             ,
             as
             that
             of
             a
             Man
             ,
             or
             an
             Unite
             .
          
           
             Thirdly
             ,
             Relations
             which
             consist
             in
             the
             consideration
             and
             comparing
             one
             Idea
             with
             another
             .
             Of
             these
             several
             kinds
             we
             shall
             Treat
             in
             their
             Order
             .
          
        
         
           
           
             CAAP.
             XIII
             .
             Of
             Simple
             Modes
             ,
             and
             First
             of
             the
             Simple
             Modes
             of
             Space
             .
          
           
             COncerning
             
               Simple
               Modes
            
             we
             may
             observe
             that
             the
             Modifications
             of
             any
             
               Simple
               Idea
            
             ,
             are
             as
             perfectly
             different
             ,
             and
             distinct
             Ideas
             in
             the
             Mind
             ,
             as
             those
             of
             the
             greatest
             distance
             or
             contrariety
             ;
             Thus
             Two
             is
             as
             distinct
             from
             Three
             ,
             as
             Blueness
             from
             Heat
             .
             Under
             this
             Head
             I
             shall
             first
             consider
             the
             Modes
             of
             Space
             .
          
           
             Space
             is
             a
             Simple
             Idea
             which
             we
             get
             both
             by
             our
             Sight
             and
             Touch.
             When
             we
             consider
             it
             barely
             in
             length
             between
             two
             Bodies
             ,
             't
             is
             called
             
               Distance
               ,
            
             ;
             when
             in
             length
             ,
             breadth
             ,
             and
             thickness
             ,
             it
             may
             be
             called
             Capacity
             .
             When
             consider'd
             between
             the
             extremities
             of
             Matter
             which
             fills
             the
             capacity
             of
             Space
             with
             something
             Solid
             ,
             Tangible
             and
             Moveable
             ,
             it
             is
             called
             Extension
             ,
             and
             thus
             Extension
             will
             be
             an
             Idea
             belonging
             to
             the
             Body
             :
             but
             Space
             may
             be
             conceived
             without
             it
             .
          
           
           
             Each
             different
             distance
             is
             a
             different
             modification
             of
             space
             :
             and
             each
             Idea
             of
             any
             different
             space
             is
             a
             
               Simple
               Mode
            
             of
             this
             Idea
             .
             Such
             are
             an
             
               Inch
               ,
               Foot
               ,
               Yard
            
             ,
             &c.
             which
             are
             the
             Ideas
             of
             certain
             stated
             lengths
             ,
             which
             Men
             settle
             in
             their
             Minds
             ,
             for
             the
             use
             ,
             and
             by
             the
             custom
             of
             measuring
             .
             When
             these
             Ideas
             are
             made
             familiar
             to
             Men's
             Thoughts
             ,
             they
             can
             in
             their
             Minds
             repeat
             them
             as
             often
             as
             they
             will
             ,
             without
             joyning
             to
             them
             the
             Idea
             of
             Body
             ,
             and
             frame
             to
             themselves
             the
             Ideas
             of
             Feet
             ,
             Yards
             or
             Fathoms
             beyond
             the
             utmost
             bounds
             of
             all
             Bodies
             :
             and
             by
             adding
             these
             still
             one
             to
             another
             ,
             enlarge
             their
             Idea
             of
             space
             as
             much
             as
             they
             please
             .
             From
             this
             power
             of
             repeating
             any
             Idea
             of
             Distance
             ,
             without
             being
             ever
             able
             to
             come
             to
             an
             end
             ,
             we
             come
             by
             the
             Idea
             of
             Immensity
             .
          
           
             Another
             modification
             of
             Space
             is
             taken
             from
             the
             Relation
             of
             the
             parts
             of
             the
             termination
             of
             Capacity
             or
             Extension
             amongst
             themselves
             :
             and
             this
             is
             what
             we
             call
             Figure
             .
             This
             the
             Touch
             discovers
             in
             sensible
             Bodies
             ,
             whose
             extremities
             come
             within
             our
             reach
             :
             and
             the
             Eye
             takes
             both
             from
             Bodies
             and
             Colours
             ,
             whose
             boundaries
             are
             within
             its
             view
             ;
             
             where
             observing
             how
             the
             extremities
             terminate
             either
             in
             straight
             lines
             ,
             which
             meet
             at
             discernible
             Angles
             ;
             or
             in
             crooked
             lines
             ,
             wherein
             no
             Angles
             can
             be
             perceiv'd
             :
             by
             considering
             these
             as
             they
             relate
             to
             one
             another
             in
             all
             parts
             of
             the
             extremities
             of
             any
             Body
             or
             Space
             ,
             it
             has
             that
             Idea
             we
             call
             Figure
             :
             which
             affords
             to
             the
             Mind
             infinite
             variety
             .
          
           
             Another
             Mode
             belonging
             to
             this
             head
             ,
             is
             that
             of
             Place
             .
             Our
             Idea
             of
             Place
             is
             nothing
             but
             the
             Relative
             position
             of
             any
             thing
             with
             reference
             to
             its
             distance
             from
             some
             fix'd
             ,
             and
             certain
             points
             .
             Whence
             we
             say
             ,
             that
             a
             thing
             has
             or
             has
             not
             changed
             Place
             ,
             when
             its
             distance
             either
             is
             ,
             or
             is
             not
             altered
             with
             respect
             to
             those
             Bodies
             with
             which
             we
             have
             occasion
             to
             compare
             it
             .
             That
             this
             is
             so
             ,
             we
             may
             easily
             gather
             from
             hence
             ;
             that
             we
             can
             have
             no
             Idea
             of
             the
             place
             of
             the
             Universe
             ,
             tho'
             we
             can
             of
             all
             its
             parts
             .
             To
             say
             that
             the
             World
             is
             somewhere
             means
             no
             more
             than
             that
             it
             does
             exist
             .
             The
             word
             Place
             is
             sometimes
             taken
             to
             signifie
             that
             Space
             which
             any
             body
             takes
             up
             ;
             and
             so
             the
             Universe
             may
             be
             conceived
             in
             a
             Place
             .
          
        
         
           
           
             CHAP.
             XIV
             .
             Of
             Duration
             and
             its
             Simple
             Modes
             .
          
           
             THere
             is
             another
             sort
             of
             Distance
             ,
             the
             Idea
             of
             which
             we
             get
             from
             the
             fleeting
             ,
             and
             perpetually
             perishing
             parts
             of
             Succession
             which
             we
             call
             Duration
             .
             The
             Simple
             Modes
             of
             it
             are
             any
             different
             Lengths
             of
             it
             ,
             whereof
             we
             have
             distinct
             Ideas
             ,
             as
             
               Hours
               ,
               Days
               ,
               Years
            
             ,
             &c.
             
             Time
             and
             Eternity
             .
          
           
             The
             Idea
             of
             Succession
             is
             got
             by
             reflecting
             on
             that
             train
             of
             Ideas
             which
             constantly
             follow
             one
             another
             in
             our
             Minds
             as
             long
             as
             we
             are
             awake
             .
             The
             distance
             between
             any
             parts
             of
             this
             Succession
             is
             what
             we
             call
             Duration
             :
             and
             the
             continuation
             of
             the
             existence
             of
             our Selves
             ,
             or
             any
             thing
             else
             commensurate
             to
             the
             Succession
             of
             any
             Ideas
             in
             our
             Minds
             ,
             is
             what
             we
             call
             our
             
               own
               Duration
            
             ,
             or
             that
             of
             another
             thing
             co-existing
             with
             our
             Thinking
             .
             That
             this
             is
             so
             ,
             appears
             from
             hence
             ,
             that
             we
             have
             no
             Perception
             of
             Succession
             or
             Duration
             ,
             when
             that
             Succession
             of
             our
             
             Ideas
             ceases
             ,
             as
             in
             Sleep
             :
             the
             moment
             that
             we
             Sleep
             ,
             and
             awake
             ,
             how
             distant
             soever
             seems
             to
             be
             joyn'd
             and
             connected
             .
             And
             possibly
             it
             would
             be
             so
             to
             a
             waking
             Man
             ,
             could
             he
             fix
             upon
             one
             Idea
             without
             variation
             ,
             and
             the
             succession
             of
             others
             .
             And
             we
             see
             that
             they
             whose
             Thoughts
             are
             very
             intent
             upon
             one
             thing
             ,
             let
             slip
             out
             of
             their
             account
             a
             good
             part
             of
             that
             
               Duration
               ,
            
             :
             and
             think
             that
             time
             shorter
             than
             it
             is
             .
             But
             if
             a
             Man
             during
             his
             Sleep
             Dream
             ,
             and
             variety
             of
             Ideas
             make
             themselves
             perceptible
             in
             his
             Mind
             ,
             one
             after
             another
             he
             hath
             then
             ,
             during
             such
             Dreaming
             ,
             a
             Sense
             of
             Duration
             and
             of
             the
             length
             of
             it
             .
          
           
             A
             Man
             having
             once
             got
             this
             Idea
             of
             Duration
             ,
             can
             apply
             it
             to
             things
             which
             exist
             while
             he
             does
             not
             think
             :
             and
             thus
             we
             measure
             the
             Time
             of
             our
             Sleep
             ,
             as
             well
             as
             that
             wherein
             we
             are
             awake
             .
          
           
             Those
             who
             think
             we
             get
             the
             Idea
             of
             Succession
             from
             our
             observation
             of
             Motion
             ,
             by
             our
             Senses
             ,
             will
             be
             of
             our
             Opinion
             ,
             when
             they
             consider
             that
             Motion
             produces
             in
             the
             Mind
             an
             Idea
             of
             Succession
             ,
             no
             otherwise
             than
             as
             it
             produces
             there
             a
             continu'd
             Train
             of
             distinguishable
             Ideas
             .
             A
             Man
             that
             looks
             upon
             a
             
             body
             really
             moving
             perceives
             no
             motion
             ,
             unless
             that
             motion
             produces
             a
             constant
             
               train
               of
               successive
               Ideas
            
             .
             But
             wherever
             a
             Man
             is
             ,
             tho'
             all
             things
             be
             at
             rest
             about
             him
             ,
             if
             he
             thinks
             ,
             he
             will
             be
             conscious
             of
             Succession
             without
             perceiving
             any
             motion
             .
             Hence
             motions
             very
             slow
             are
             not
             perceived
             by
             us
             :
             because
             the
             change
             of
             distance
             is
             so
             slow
             ,
             that
             it
             causes
             no
             new
             Ideas
             in
             us
             ,
             but
             after
             a
             long
             Interval
             .
             The
             same
             happens
             in
             things
             that
             move
             very
             Swift
             ,
             which
             not
             affecting
             the
             Sense
             with
             several
             distinguishable
             distances
             of
             their
             motion
             ,
             cause
             not
             any
             train
             of
             Ideas
             in
             our
             Minds
             ,
             and
             consequently
             are
             not
             perceived
             .
             Thus
             any
             thing
             that
             moves
             round
             in
             a
             Circle
             in
             less
             time
             than
             our
             Ideas
             are
             wont
             to
             succeed
             one
             another
             in
             our
             Minds
             ,
             is
             not
             perceived
             to
             move
             ,
             but
             seems
             to
             be
             a
             perfect
             entire
             Circle
             of
             that
             matter
             which
             is
             in
             motion
             .
             Such
             a
             part
             of
             duration
             as
             takes
             up
             the
             time
             of
             only
             one
             Idea
             in
             our
             Minds
             ,
             wherein
             we
             perceive
             no
             succession
             ,
             we
             call
             an
             Instant
             .
          
           
             Duration
             ,
             as
             mark'd
             by
             certain
             Periods
             and
             Measures
             ,
             is
             what
             we
             most
             properly
             call
             Time
             :
             which
             we
             measure
             by
             the
             Diurnal
             and
             Annual
             Revolutions
             of
             the
             Sun
             ,
             as
             being
             constant
             ,
             regular
             ,
             and
             universally
             
             observable
             by
             all
             Mankind
             ,
             and
             supposed
             equal
             to
             one
             another
             ,
          
           
             It
             is
             not
             necessary
             that
             Time
             should
             be
             
               measured
               by
               motion
            
             :
             any
             constant
             periodical
             appearance
             in
             seemingly
             equidistant
             spaces
             ,
             may
             as
             well
             distinguish
             the
             Intervals
             of
             Time
             as
             what
             we
             make
             use
             of
             .
             For
             supposing
             the
             Sun
             to
             be
             lighted
             ,
             and
             then
             extinguish'd
             every
             day
             :
             and
             that
             in
             the
             space
             of
             an
             Annual
             Revolution
             ,
             it
             should
             sensibly
             increase
             in
             Brightness
             ,
             and
             so
             decrease
             again
             ;
             such
             a
             regular
             appearance
             would
             serve
             to
             measure
             out
             the
             distances
             of
             Duration
             ,
             to
             all
             that
             could
             observe
             it
             ,
             as
             well
             without
             ,
             as
             with
             Motion
             .
             The
             freezing
             of
             Water
             ,
             the
             blowing
             of
             a
             Plant
             returning
             at
             equidistant
             Periods
             in
             all
             the
             parts
             of
             the
             Earth
             would
             serve
             for
             the
             same
             purpose
             .
             In
             effect
             ,
             we
             find
             that
             a
             People
             of
             America
             counted
             their
             Years
             by
             the
             coming
             and
             
               going
               away
            
             of
             Birds
             at
             certain
             seasons
             .
          
           
             The
             Mind
             having
             once
             got
             such
             a
             measure
             of
             Time
             as
             the
             Annual
             Revolution
             of
             the
             Sun
             ,
             can
             easily
             apply
             it
             to
             Duration
             wherein
             that
             measure
             it self
             did
             not
             exist
             :
             and
             the
             Idea
             of
             Duration
             equal
             to
             an
             
               Annual
               Revolution
               of
               the
               Sun
            
             ,
             is
             as
             easily
             applicable
             in
             our
             Thoughts
             to
             Duration
             
             where
             no
             Sun
             ,
             nor
             Motion
             was
             ,
             as
             the
             Idea
             of
             a
             Foot
             or
             Yard
             to
             distances
             beyond
             the
             confines
             of
             the
             World.
             
          
           
             By
             the
             same
             means
             we
             come
             by
             the
             Idea
             of
             Eternity
             :
             for
             having
             got
             the
             Ideas
             of
             certain
             Lengths
             of
             Duration
             ,
             we
             can
             in
             our
             Thoughts
             add
             them
             to
             one
             another
             as
             oft
             as
             we
             please
             ,
             without
             ever
             coming
             to
             an
             end
             .
          
        
         
           
             CHAP.
             XV.
             Of
             Duration
             and
             Expansion
             considered
             together
             .
          
           
             TIme
             is
             to
             Duration
             as
             Place
             is
             to
             Space
             or
             Expansion
             .
             They
             are
             so
             much
             of
             those
             boundless
             Oceans
             of
             Eternity
             and
             Immensity
             as
             is
             set
             out
             ,
             and
             distinguished
             from
             the
             rest
             ;
             And
             so
             are
             made
             use
             of
             to
             denote
             the
             position
             of
             finite
             real
             Beings
             in
             respect
             one
             to
             another
             ,
             in
             those
             infinite
             Oceans
             of
             Duration
             and
             Space
             .
             Each
             of
             these
             have
             a
             
               twofold
               acceptation
            
             .
          
           
             First
             ,
             Time
             in
             general
             is
             taken
             for
             so
             much
             of
             Infinite
             Duration
             as
             is
             coexistent
             with
             
             the
             Universe
             ,
             and
             measured
             out
             by
             the
             motions
             of
             its
             great
             Bodies
             .
             Thus
             it
             is
             used
             in
             the
             Phrases
             
               before
               all
               Time
            
             ,
             when
             
               Time
               shall
               be
               no
               more
            
             .
          
           
             Place
             is
             likewise
             taken
             for
             that
             portion
             of
             infinite
             Space
             possessed
             by
             the
             material
             World
             ,
             tho'
             this
             might
             be
             more
             properly
             called
             Extension
             .
             Within
             
               these
               two
            
             are
             confined
             the
             particular
             Time
             or
             Duration
             ,
             Extension
             or
             Place
             of
             all
             corporeal
             Beings
             .
          
           
             Secondly
             ,
             Time
             is
             sometimes
             applied
             to
             Parts
             of
             that
             infinite
             Duration
             that
             were
             not
             really
             measured
             out
             by
             real
             Existence
             ,
             but
             such
             as
             we
             upon
             occasion
             do
             suppose
             equal
             to
             certain
             Lengths
             of
             measur'd
             Time.
             As
             in
             the
             
               Julian
               Period
            
             which
             makes
             an
             Excursion
             of
             seven
             hundred
             sixty
             four
             years
             beyond
             the
             Creation
             .
             Thus
             we
             may
             speak
             of
             Place
             or
             Distance
             in
             the
             great
             Inane
             ,
             wherein
             I
             can
             conceive
             a
             Space
             equal
             to
             ,
             or
             capable
             of
             receiving
             a
             Body
             of
             any
             assigned
             Dimensions
             .
          
        
         
           
           
             CHAP.
             XVI
             .
             Of
             Numbers
             .
          
           
             THe
             complex
             Ideas
             of
             Number
             are
             form'd
             by
             adding
             several
             Unites
             together
             .
             The
             
               Simple
               Modes
            
             of
             it
             are
             each
             several
             combination
             ,
             as
             ,
             
               Two
               ,
               Three
            
             ,
             &c.
             
             These
             are
             of
             all
             others
             most
             distinct
             ,
             the
             nearest
             being
             as
             clearly
             different
             from
             each
             other
             as
             the
             most
             remote
             :
             Two
             being
             as
             distinct
             from
             One
             ,
             as
             Two
             hundred
             .
             But
             it
             is
             hard
             to
             form
             distinct
             Ideas
             of
             every
             the
             least
             excess
             in
             Extension
             .
             Hence
             Demonstrations
             in
             Numbers
             are
             more
             general
             in
             their
             Use
             ,
             and
             more
             determinate
             in
             their
             Application
             than
             those
             of
             Extension
             .
          
           
             
               Simple
               Modes
            
             of
             Numbers
             ,
             being
             in
             our
             Minds
             but
             so
             many
             Combinations
             of
             Unites
             which
             have
             no
             variety
             ,
             but
             More
             or
             Less
             :
             Names
             for
             each
             distinct
             Combination
             ,
             seem
             more
             necessary
             then
             in
             any
             other
             sort
             of
             Ideas
             .
             For
             without
             a
             Name
             or
             Mark
             ,
             to
             distinguish
             that
             precise
             Collection
             ,
             it
             will
             hardly
             be
             kept
             from
             being
             a
             heap
             of
             Confusion
             .
             Hence
             some
             Americans
             have
             no
             distinct
             Idea
             of
             any
             
             Number
             beyond
             Twenty
             :
             so
             that
             when
             they
             are
             discoursed
             with
             of
             greater
             Numbers
             ,
             they
             shew
             the
             hairs
             of
             their
             Head.
             So
             that
             to
             reckon
             right
             two
             things
             are
             required
             .
          
           
             First
             ,
             That
             the
             Mind
             distinguish
             carefully
             two
             Ideas
             which
             are
             different
             one
             from
             another
             ,
             only
             by
             the
             Addition
             or
             Substraction
             of
             one
             Unite
             .
          
           
             Secondly
             ,
             That
             it
             retain
             in
             memory
             the
             Names
             or
             Marks
             of
             the
             several
             Combinations
             from
             an
             Unite
             to
             that
             Number
             ;
             and
             that
             in
             exact
             Order
             ,
             as
             they
             follow
             one
             another
             .
             In
             either
             of
             which
             if
             it
             fails
             ,
             the
             whole
             Business
             of
             Numbring
             will
             be
             disturbed
             :
             and
             there
             will
             remain
             only
             the
             confused
             Idea
             of
             Multitude
             :
             but
             the
             Ideas
             necessary
             to
             distinct
             Numeration
             will
             not
             be
             attain'd
             to
             .
          
        
         
           
             CHAP.
             XVII
             .
             Of
             Infinity
             :
          
           
             THE
             Idea
             signified
             by
             the
             name
             Infinity
             ,
             is
             best
             examined
             ,
             by
             considering
             to
             what
             Infinity
             is
             by
             the
             Mind
             attributed
             ,
             
             and
             then
             how
             it
             frames
             it
             .
             Finite
             and
             Infinite
             then
             are
             look'd
             upon
             as
             the
             modes
             of
             Quantity
             ,
             and
             attributed
             primarily
             to
             things
             that
             have
             Parts
             ,
             and
             are
             capable
             of
             Increase
             or
             Diminution
             ,
             by
             the
             Addition
             or
             Substraction
             of
             any
             the
             least
             part
             .
             Such
             are
             the
             Ideas
             of
             
               Space
               ,
               Duration
            
             ,
             and
             Number
             .
          
           
             When
             we
             apply
             this
             Idea
             to
             the
             
               Supream
               Being
            
             :
             we
             do
             it
             primarily
             in
             respect
             of
             his
             Duration
             and
             Ubiquity
             ;
             more
             figuratively
             when
             to
             his
             
               Wisdom
               ,
               Power
               ,
               Goodness
            
             ,
             and
             other
             Attributes
             which
             are
             properly
             inexhaustible
             and
             incomprehensible
             :
             for
             when
             we
             call
             them
             Infinite
             ,
             we
             have
             no
             other
             Idea
             of
             this
             Infinity
             ,
             but
             what
             carries
             with
             it
             some
             reflexion
             on
             the
             Number
             ,
             or
             the
             Extent
             of
             the
             Acts
             or
             Objects
             of
             God's
             Power
             and
             Wisdom
             ,
             which
             can
             never
             be
             supposed
             so
             great
             or
             so
             many
             ,
             which
             these
             attributes
             will
             not
             always
             surmount
             and
             exceed
             ,
             thô
             we
             multiply
             them
             in
             our
             Thoughts
             ,
             with
             the
             Infinity
             of
             
               endless
               Number
            
             .
             I
             do
             not
             pretend
             to
             say
             ,
             how
             these
             Attributes
             
               are
               in
               God
            
             ,
             who
             is
             infinitely
             beyond
             the
             reach
             of
             our
             narrow
             Capacities
             :
             but
             this
             is
             our
             way
             of
             
               conceiving
               them
            
             ,
             and
             these
             our
             Ideas
             of
             their
             Infinity
             .
          
           
           
             The
             next
             thing
             to
             be
             considered
             ,
             is
             
               how
               we
               come
            
             by
             the
             Idea
             of
             Infinity
             .
             Every
             one
             that
             has
             any
             Idea
             of
             any
             stated
             lengths
             of
             Space
             ,
             as
             a
             
               Foot
               ,
               Yard
            
             ,
             &c.
             finds
             that
             he
             can
             repeat
             that
             Idea
             ,
             and
             joyn
             it
             to
             another
             ,
             to
             a
             Third
             ,
             and
             so
             on
             without
             ever
             coming
             to
             an
             end
             of
             his
             Additions
             :
             From
             this
             power
             of
             enlarging
             his
             Idea
             of
             Space
             ,
             he
             takes
             the
             Idea
             of
             Infinite
             Space
             or
             Immensity
             .
             By
             the
             same
             power
             of
             repeating
             the
             Idea
             of
             any
             length
             of
             Duration
             we
             have
             in
             our
             Minds
             ,
             with
             all
             the
             endless
             addition
             of
             Number
             ,
             we
             come
             by
             the
             Idea
             of
             Eternity
             .
          
           
             If
             our
             Idea
             of
             Infinity
             be
             got
             by
             repeating
             without
             end
             our
             own
             Ideas
             ;
             why
             do
             we
             not
             attribute
             it
             to
             other
             Ideas
             ,
             as
             well
             as
             those
             of
             Space
             and
             Duration
             ;
             since
             they
             may
             be
             as
             easily
             and
             as
             often
             repeated
             in
             our
             Minds
             as
             the
             other
             ?
             yet
             no
             body
             ever
             thinks
             of
             infinite
             
               Sweetness
               ,
               Whiteness
            
             ,
             thô
             he
             can
             repeat
             the
             Idea
             of
             Sweet
             or
             White
             as
             frequently
             ,
             as
             those
             of
             Yard
             or
             
               Day
               .
               I
               Answer
            
             ,
             that
             those
             Ideas
             that
             have
             Parts
             ,
             and
             are
             capable
             of
             Increase
             ,
             by
             the
             addition
             of
             any
             Parts
             ,
             afford
             us
             by
             their
             repetition
             an
             Idea
             of
             Infinity
             ;
             because
             with
             the
             endless
             repetition
             there
             is
             continued
             an
             Enlargement
             ,
             
             of
             which
             there
             is
             no
             end
             :
             but
             it
             is
             not
             so
             in
             other
             Ideas
             :
             For
             if
             to
             the
             perfectest
             Idea
             I
             have
             of
             White
             ,
             I
             add
             another
             of
             equal
             Whiteness
             ;
             it
             enlarges
             not
             my
             Idea
             at
             all
             .
             Those
             Ideas
             that
             consist
             not
             of
             Parts
             ,
             cannot
             be
             augmented
             to
             what
             proportion
             Men
             please
             ,
             or
             be
             stretch'd
             beyond
             what
             they
             have
             received
             by
             their
             Senses
             ;
             but
             
               Space
               ,
               Duration
            
             and
             Number
             being
             capable
             of
             increase
             by
             Repetition
             ,
             leave
             in
             the
             Mind
             an
             Idea
             of
             an
             endless
             room
             for
             more
             ;
             and
             so
             those
             Ideas
             alone
             lead
             the
             Mind
             towards
             the
             Thought
             of
             Infinity
             .
          
           
             We
             are
             carefully
             to
             distinguish
             between
             the
             Idea
             of
             the
             
               Infinity
               of
               Space
            
             ,
             and
             the
             Idea
             of
             a
             
               Space
               Infinite
            
             ,
             The
             first
             is
             nothing
             but
             a
             supposed
             endless
             Progression
             of
             the
             Mind
             over
             any
             repeated
             Idea
             of
             Space
             .
             But
             to
             have
             actually
             in
             the
             Mind
             the
             Idea
             of
             a
             Space
             Infinite
             ,
             is
             to
             suppose
             the
             Mind
             already
             passed
             over
             all
             those
             repeated
             Ideas
             of
             Space
             ,
             which
             an
             endless
             Repetition
             can
             never
             totally
             represent
             to
             it
             ;
             which
             carries
             in
             it
             a
             plain
             Contradiction
             .
          
           
             This
             will
             be
             plainer
             ,
             if
             we
             consider
             
               Infinity
               in
               Numbers
            
             .
             The
             Infinity
             of
             Numbers
             ,
             to
             the
             end
             of
             whose
             addition
             every
             
             one
             perceives
             there
             is
             no
             approach
             ,
             easily
             appears
             to
             any
             one
             that
             reflects
             on
             it
             :
             But
             how
             clear
             soever
             this
             Idea
             of
             the
             Infinity
             of
             Number
             be
             ,
             there
             is
             nothing
             yet
             more
             evident
             ,
             than
             the
             Absurdity
             of
             the
             actual
             Idea
             of
             Infinite
             Number
             .
          
        
         
           
             CHAP.
             XVIII
             .
             Of
             other
             Simple
             Modes
             .
          
           
             THE
             Mind
             has
             several
             distinct
             Ideas
             of
             
               Sliding
               ,
               Rolling
               ,
               Walking
               ,
               Creeping
               ,
            
             &c.
             which
             are
             all
             but
             the
             different
             modifications
             of
             Motion
             .
             Swift
             and
             Slow
             are
             two
             different
             Ideas
             of
             Motion
             ,
             the
             measures
             whereof
             are
             made
             out
             of
             the
             distances
             of
             Time
             and
             Space
             put
             together
             .
          
           
             The
             like
             variety
             we
             have
             in
             Sounds
             :
             Every
             articulate
             word
             is
             a
             different
             modification
             of
             Sound
             :
             as
             are
             also
             Notes
             of
             different
             length
             put
             together
             ,
             which
             make
             that
             Complex
             Idea
             called
             Tune
             .
          
           
             The
             Modes
             of
             Colours
             might
             be
             also
             very
             various
             :
             some
             of
             which
             we
             take
             notice
             of
             ,
             as
             the
             different
             degrees
             ,
             or
             as
             they
             are
             termed
             Shades
             of
             the
             same
             Colour
             .
             
             But
             since
             we
             seldom
             make
             assemblages
             of
             Colours
             ,
             without
             taking
             in
             Figure
             also
             ,
             as
             in
             Painting
             ,
             &c.
             
             Those
             which
             are
             taken
             notice
             of
             do
             most
             commonly
             belong
             to
             mixed
             Modes
             ,
             as
             
               Beauty
               ,
               Rainbow
            
             ,
             &c.
             
          
           
             All
             compounded
             Tastes
             and
             Smells
             are
             also
             Modes
             made
             up
             of
             the
             Simple
             Ideas
             of
             those
             Senses
             :
             But
             they
             being
             such
             as
             generally
             we
             have
             no
             Names
             for
             ,
             cannot
             be
             set
             down
             in
             writing
             ,
             but
             must
             be
             left
             to
             the
             Thoughts
             ,
             and
             Experience
             of
             the
             Reader
             .
          
        
         
           
             CHAP.
             XIX
             .
             Of
             the
             Modes
             of
             Thinking
             .
          
           
             WHen
             the
             Mind
             turns
             its
             view
             inwards
             upon
             its
             self
             ,
             Thinking
             is
             the
             first
             Idea
             that
             occurs
             :
             wherein
             it
             observes
             a
             great
             variety
             of
             Modifications
             ;
             and
             thereof
             frames
             to
             it self
             distinct
             Ideas
             .
             Thus
             the
             Perception
             annex'd
             to
             any
             impression
             on
             the
             Body
             made
             by
             an
             external
             Object
             ,
             is
             call'd
             Sensation
             .
             When
             an
             Idea
             recurs
             without
             the
             presence
             of
             
             the
             Object
             ,
             it
             is
             called
             Remembrance
             .
             When
             sought
             after
             by
             the
             Mind
             ,
             and
             brought
             again
             in
             view
             ,
             it
             is
             Recollection
             .
             When
             held
             there
             long
             under
             attentive
             consideration
             ,
             it
             is
             Contemplation
             .
             When
             Ideas
             float
             in
             the
             Mind
             without
             Regard
             or
             Reflection
             ,
             't
             is
             called
             in
             French
             Resvery
             ,
             our
             Language
             has
             scarce
             a
             name
             for
             it
             .
             When
             the
             Ideas
             are
             taken
             notice
             of
             ,
             and
             as
             it
             were
             Registred
             in
             the
             Memory
             ,
             it
             is
             Attention
             .
             When
             the
             Mind
             fixes
             its
             view
             on
             any
             one
             Idea
             ,
             and
             considers
             it
             on
             all
             sides
             ,
             it
             is
             Intention
             and
             
               Study
               .
               Sleep
            
             without
             Dreaming
             is
             Rest
             from
             all
             these
             .
             And
             Dreaming
             ,
             is
             the
             Perception
             of
             Ideas
             in
             the
             Mind
             ,
             not
             suggested
             by
             any
             external
             Objects
             ,
             or
             known
             occasions
             ;
             nor
             under
             any
             choice
             or
             conduct
             of
             the
             Understanding
             .
             Of
             these
             various
             modes
             of
             Thinking
             ,
             the
             Mind
             forms
             as
             distinct
             Ideas
             ,
             as
             it
             does
             of
             White
             and
             Red
             ,
             a
             Square
             or
             a
             Circle
             .
          
        
         
           
           
             CHAP.
             XX.
             Of
             the
             Modes
             of
             Pleasure
             and
             Pain
             .
          
           
             PLeasure
             and
             Pain
             are
             Simple
             Ideas
             which
             we
             receive
             both
             from
             Sensation
             and
             Reflection
             .
             There
             are
             Thoughts
             of
             the
             Mind
             ,
             as
             well
             as
             Sensations
             ,
             accompanied
             with
             Pleasure
             or
             Pain
             .
             Their
             Causes
             are
             termed
             Good
             or
             Evil.
             For
             things
             are
             esteemed
             Good
             or
             Evil
             only
             in
             reference
             to
             Pleasure
             or
             Pain
             .
             That
             we
             call
             Good
             which
             is
             apt
             to
             cause
             or
             increase
             Pleasure
             ,
             or
             diminish
             Pain
             in
             us
             :
             to
             procure
             or
             preserve
             the
             possession
             of
             any
             Good
             ,
             or
             absence
             of
             any
             Evil
             :
             And
             on
             the
             contrary
             ,
             that
             we
             call
             Evil
             ,
             which
             is
             apt
             to
             produce
             or
             increase
             any
             Pain
             ,
             or
             diminish
             any
             Pleasure
             in
             us
             ;
             or
             else
             to
             procure
             us
             any
             Evil
             ,
             or
             deprive
             us
             of
             any
             Good
             ,
             By
             Pleasure
             and
             Pain
             I
             would
             be
             understood
             to
             mean
             of
             Body
             or
             Mind
             ,
             as
             they
             are
             commonly
             distinguished
             ;
             thô
             in
             Truth
             they
             are
             only
             different
             constitutions
             of
             the
             Mind
             ,
             sometimes
             occasion'd
             
             by
             disorder
             in
             the
             Body
             ,
             sometimes
             by
             thoughts
             of
             the
             Mind
             .
             Pleasure
             and
             Pain
             ,
             and
             their
             causes
             Good
             and
             Evil
             ,
             are
             the
             Hinges
             upon
             which
             our
             Passions
             turn
             :
             by
             reflecting
             on
             the
             various
             Modifications
             or
             Tempers
             of
             Mind
             ,
             and
             the
             internal
             Sensations
             which
             Pleasure
             and
             Pain
             ,
             Good
             and
             Evil
             produce
             in
             us
             ,
             we
             may
             thence
             form
             to
             our selves
             the
             Ideas
             of
             our
             Passions
             .
             Thus
             by
             reflecting
             upon
             the
             Thought
             we
             have
             of
             the
             Delight
             ,
             which
             any
             thing
             is
             apt
             to
             produce
             in
             us
             ,
             we
             have
             an
             Idea
             we
             call
             Love
             :
             and
             on
             the
             contrary
             ,
             the
             thought
             of
             the
             Pain
             ,
             which
             any
             thing
             present
             or
             absent
             produces
             in
             us
             ,
             is
             what
             we
             call
             
               Hatred
               .
               Desire
            
             is
             that
             uneasiness
             which
             a
             Man
             finds
             in
             himself
             ,
             upon
             the
             absence
             of
             any
             thing
             ,
             the
             present
             enjoyment
             of
             which
             carries
             the
             Idea
             of
             Delight
             with
             it
             .
             Joy
             is
             a
             Delight
             of
             the
             Mind
             arising
             from
             the
             present
             or
             assur'd
             approaching
             possession
             of
             a
             Good.
             Sorrow
             is
             an
             uneasiness
             of
             the
             Mind
             ,
             upon
             the
             thought
             of
             a
             Good
             lost
             ,
             or
             the
             Sense
             of
             a
             present
             Evil.
             Hope
             is
             a
             pleasure
             in
             the
             Mind
             upon
             the
             thought
             of
             a
             probable
             future
             Enjoyment
             of
             a
             thing
             which
             is
             apt
             to
             delight
             .
             Fear
             is
             an
             uneasiness
             of
             
             the
             Mind
             upon
             the
             thought
             of
             a
             future
             Evil
             ,
             likely
             to
             befall
             us
             .
             Anger
             is
             a
             discomposure
             of
             Mind
             upon
             the
             receipt
             of
             Injury
             ,
             with
             a
             present
             purpose
             of
             Revenge
             .
             Despair
             is
             the
             thought
             of
             the
             unattainableness
             of
             any
             Good.
             Envy
             is
             an
             uneasiness
             of
             Mind
             ,
             caused
             by
             the
             consideration
             of
             a
             Good
             we
             desire
             ,
             obtained
             by
             one
             we
             think
             should
             not
             have
             had
             it
             before
             us
             .
          
           
             It
             is
             to
             be
             considered
             that
             in
             reference
             to
             the
             Passions
             ,
             the
             Removal
             or
             Lessening
             of
             a
             Pain
             ,
             is
             considered
             ,
             and
             operates
             as
             a
             Pleasure
             :
             and
             the
             loss
             or
             diminishing
             of
             a
             Pleasure
             ,
             as
             a
             Pain
             .
             And
             farther
             ,
             that
             the
             Passions
             in
             most
             Persons
             operate
             on
             the
             Body
             ,
             and
             cause
             various
             Changes
             in
             it
             :
             But
             these
             being
             not
             always
             sensible
             ,
             do
             not
             make
             a
             necessary
             part
             of
             the
             Idea
             of
             each
             Passion
             .
             Besides
             these
             modes
             of
             Pleasure
             and
             Pain
             which
             result
             from
             the
             various
             considerations
             of
             Good
             and
             Evil
             ,
             there
             are
             many
             others
             ,
             I
             might
             have
             instanced
             in
             ,
             as
             the
             pain
             of
             Hunger
             and
             Thirst
             ,
             and
             the
             pleasure
             of
             Eating
             and
             Drinking
             ;
             and
             of
             Musick
             ,
             &c.
             but
             I
             rather
             chose
             to
             instance
             in
             the
             Passions
             ,
             as
             being
             of
             much
             more
             concernment
             to
             us
             .
          
        
         
           
           
             CHAP.
             XXI
             .
             Of
             Power
             .
          
           
             THE
             Mind
             being
             every
             day
             informed
             by
             the
             Senses
             ,
             of
             the
             alteration
             of
             those
             Simple
             Ideas
             it
             observes
             in
             things
             without
             :
             reflecting
             also
             on
             what
             passes
             within
             it self
             ,
             and
             observing
             a
             constant
             Change
             of
             its
             Ideas
             ,
             sometimes
             by
             the
             impressions
             of
             outward
             Objects
             upon
             the
             Senses
             ;
             and
             sometimes
             by
             the
             Determination
             of
             its
             own
             Choice
             :
             and
             concluding
             from
             what
             it
             has
             so
             constantly
             observed
             to
             have
             been
             ,
             that
             the
             like
             changes
             will
             for
             the
             future
             be
             made
             in
             the
             same
             things
             ,
             by
             the
             same
             Agents
             ,
             and
             by
             the
             like
             ways
             ,
             considers
             in
             one
             thing
             ,
             the
             possibility
             of
             having
             any
             of
             its
             Simple
             Ideas
             changed
             ;
             and
             in
             another
             ,
             the
             possibility
             of
             making
             that
             Change
             ,
             and
             so
             comes
             by
             that
             Idea
             which
             we
             call
             Power
             .
             Thus
             we
             say
             Fire
             has
             a
             power
             to
             
               melt
               Gold
            
             ,
             and
             make
             it
             fluid
             ;
             and
             Gold
             has
             a
             power
             to
             be
             melted
             .
          
           
           
             Power
             thus
             considered
             is
             Twofold
             ,
             viz.
             .
             as
             able
             to
             make
             or
             able
             to
             receive
             any
             change
             :
             the
             one
             may
             be
             called
             Active
             ,
             the
             other
             
               Passive
               Power
            
             .
             Of
             
               Passive
               Power
            
             all
             sensible
             things
             abundantly
             furnish
             us
             with
             Ideas
             ,
             whose
             sensible
             Qualities
             and
             Beings
             we
             find
             to
             be
             in
             a
             continual
             Flux
             ,
             and
             therefore
             with
             reason
             we
             look
             on
             them
             as
             liable
             still
             to
             the
             same
             change
             .
             Nor
             have
             we
             of
             
               Active
               Power
            
             ,
             fewer
             instances
             :
             since
             whatever
             change
             is
             observed
             :
             the
             Mind
             must
             collect
             a
             Power
             somewhere
             able
             to
             make
             that
             change
             .
             But
             yet
             if
             we
             will
             consider
             it
             attentively
             ,
             Bodies
             by
             our
             Senses
             do
             not
             afford
             us
             ,
             so
             clear
             and
             distinct
             an
             Idea
             of
             Active
             Power
             ,
             as
             we
             have
             from
             Reflection
             on
             the
             Operations
             of
             our
             Minds
             .
             For
             all
             Power
             relating
             to
             Action
             ,
             and
             there
             being
             but
             Two
             sorts
             of
             Action
             ,
             viz.
             Thinking
             and
             Motion
             ,
             let
             us
             consider
             whence
             we
             have
             the
             clearest
             Ideas
             of
             the
             Powers
             ,
             which
             produce
             these
             Actions
             .
          
           
             Of
             Thinki●g
             ,
             Body
             affords
             us
             no
             Idea
             at
             all
             :
             it
             is
             only
             from
             Reflection
             that
             we
             have
             that
             ;
             neither
             have
             we
             from
             Body
             any
             Idea
             of
             the
             beginning
             of
             Motion
             .
             A
             Body
             at
             Rest
             affords
             us
             no
             Idea
             of
             any
             
             Active
             Power
             to
             move
             ;
             and
             when
             it
             isset
             in
             motion
             it self
             ,
             that
             Motion
             is
             rather
             a
             Passion
             than
             an
             Action
             in
             it
             .
             The
             Idea
             of
             the
             beginning
             of
             Motion
             we
             have
             only
             by
             Reflection
             on
             what
             passes
             in
             our selves
             ;
             where
             we
             find
             by
             Experience
             ,
             that
             barely
             by
             willing
             it
             ,
             we
             can
             move
             the
             parts
             of
             our
             Bodies
             ,
             which
             were
             before
             at
             Rest.
             
          
           
             We
             find
             in
             our selves
             a
             Power
             to
             begin
             or
             forbear
             ,
             continue
             or
             end
             several
             actions
             of
             our
             Minds
             ,
             and
             motions
             of
             our
             Bodies
             ,
             barely
             by
             a
             Thought
             or
             Preference
             of
             the
             Mind
             .
             This
             Power
             which
             the
             Mind
             has
             thus
             to
             order
             the
             consideration
             of
             any
             Idea
             ,
             or
             the
             forbearing
             to
             consider
             it
             ;
             or
             to
             prefer
             the
             motion
             of
             any
             part
             of
             the
             Body
             to
             its
             Rest
             ,
             and
             
               vice
               versa
            
             in
             any
             particular
             instance
             ,
             is
             ,
             that
             we
             call
             the
             Will.
             The
             actual
             exercise
             of
             that
             Power
             ,
             is
             that
             which
             we
             call
             Volition
             or
             Willing
             :
             The
             forbearance
             or
             performance
             of
             that
             action
             ,
             consequent
             to
             such
             order
             or
             command
             of
             the
             Mind
             ,
             is
             called
             Voluntary
             :
             And
             whatsoever
             action
             is
             performed
             without
             such
             a
             thought
             of
             the
             Mind
             is
             called
             Involuntary
             .
          
           
           
             The
             Power
             of
             Perception
             is
             that
             we
             call
             the
             
               Understanding
               .
               Perception
            
             which
             we
             make
             the
             act
             of
             the
             Understanding
             is
             of
             Three
             sorts
             .
             First
             ,
             The
             Perception
             of
             Ideas
             in
             our
             Minds
             ,
             Secondly
             ,
             The
             Perception
             of
             the
             signification
             of
             Signs
             .
             Thirdly
             ,
             The
             Perception
             of
             the
             agreement
             or
             disagreement
             of
             any
             distinct
             Ideas
             .
             These
             Powers
             of
             the
             Mind
             ,
             viz.
             of
             perceiving
             and
             preferring
             are
             usually
             called
             by
             another
             name
             ;
             and
             the
             ordinary
             way
             of
             speaking
             is
             that
             the
             Understanding
             and
             Will
             are
             two
             Faculties
             of
             the
             Mind
             .
             A
             word
             proper
             enough
             ,
             if
             it
             be
             used
             so
             as
             not
             to
             breed
             any
             confusion
             in
             Men's
             Thoughts
             ,
             by
             being
             supposed
             ,
             (
             as
             I
             suspect
             it
             has
             been
             )
             to
             stand
             for
             some
             real
             Beings
             in
             the
             Soul
             that
             performed
             those
             actions
             of
             Understanding
             and
             Volition
             .
          
           
             From
             the
             consideration
             of
             the
             Extent
             of
             the
             power
             of
             the
             Mind
             ,
             over
             the
             actions
             of
             the
             Man
             ,
             which
             every
             one
             finds
             in
             himself
             ,
             arise
             the
             Ideas
             of
             Liberty
             and
             Necessity
             :
             So
             far
             as
             a
             Man
             has
             a
             power
             to
             think
             ,
             or
             not
             to
             think
             ;
             to
             move
             ,
             or
             not
             to
             move
             ,
             according
             to
             the
             preference
             or
             direction
             of
             his
             own
             Mind
             ,
             so
             far
             is
             a
             Man
             Free.
             Wherever
             any
             performance
             or
             forbearance
             ,
             are
             not
             equally
             in
             a
             Man's
             power
             ;
             
             wherever
             doing
             or
             not
             doing
             will
             not
             equally
             follow
             upon
             the
             preference
             of
             his
             Mind
             ,
             there
             ,
             he
             is
             not
             Free
             ,
             thô
             perhaps
             the
             action
             may
             be
             voluntary
             .
             So
             that
             the
             Idea
             of
             Liberty
             ,
             is
             the
             Idea
             of
             a
             Power
             in
             any
             Agent
             ,
             to
             do
             or
             forbear
             any
             action
             according
             to
             the
             determination
             or
             Thought
             of
             the
             Mind
             ,
             whereby
             either
             of
             them
             is
             preferred
             to
             the
             other
             ;
             where
             either
             of
             them
             is
             not
             in
             the
             power
             of
             the
             Agent
             to
             be
             produced
             by
             him
             ,
             according
             to
             his
             Volition
             ,
             there
             he
             is
             not
             at
             Liberty
             :
             that
             Agent
             is
             under
             Necessity
             .
             So
             that
             Liberty
             cannot
             be
             where
             there
             is
             no
             Thought
             ,
             no
             Volition
             ,
             no
             Will
             :
             but
             there
             may
             be
             Thought
             ,
             there
             may
             be
             Will
             ,
             there
             may
             be
             Volition
             ,
             where
             there
             is
             no
             Liberty
             .
             Thus
             a
             Tennis-ball
             ,
             whether
             in
             motion
             by
             the
             stroke
             of
             a
             Racket
             ,
             or
             lying
             still
             at
             Rest
             ,
             is
             not
             by
             any
             one
             taken
             to
             be
             a
             Free
             Agent
             ;
             because
             we
             conceive
             not
             a
             Tennis-ball
             to
             think
             ,
             and
             consequently
             not
             to
             have
             any
             Volition
             or
             Preference
             of
             motion
             to
             Rest
             ,
             or
             
               vice
               versâ
            
             .
             So
             a
             Man
             striking
             himself
             or
             his
             Friend
             by
             a
             convulsive
             motion
             of
             his
             Arm
             ,
             which
             it
             is
             not
             in
             his
             power
             by
             Volition
             or
             the
             direction
             of
             his
             Mind
             ,
             to
             stop
             or
             forbear
             ;
             no
             body
             thinks
             he
             has
             in
             this
             Liberty
             ,
             
             every
             one
             pities
             him
             as
             acting
             by
             Necessity
             ,
             and
             Constraint
             .
             Again
             ,
             suppose
             a
             Man
             be
             carried
             whilst
             fast
             asleep
             into
             a
             room
             where
             is
             a
             Person
             he
             longs
             to
             see
             ,
             and
             be
             there
             locked
             fast
             in
             beyond
             his
             power
             to
             get
             out
             ;
             he
             awakes
             ,
             and
             is
             glad
             to
             see
             himself
             in
             so
             desirable
             company
             ,
             which
             he
             stays
             willingly
             in
             ;
             that
             is
             ,
             prefers
             his
             staying
             to
             going
             away
             .
             Is
             not
             this
             stay
             voluntary
             ?
             I
             think
             no
             body
             will
             doubt
             it
             ,
             and
             yet
             being
             locked
             fast
             in
             ,
             he
             is
             not
             at
             liberty
             to
             stay
             ,
             he
             has
             not
             freedom
             to
             be
             gone
             .
             So
             that
             Liberty
             is
             not
             an
             Idea
             belonging
             to
             Volition
             or
             Preferring
             ;
             but
             to
             the
             Person
             having
             the
             Power
             of
             doing
             or
             forbearing
             to
             do
             ,
             according
             as
             the
             Mind
             shall
             chuse
             or
             direct
             .
          
           
             As
             it
             is
             in
             the
             motions
             of
             the
             Body
             ,
             so
             it
             is
             in
             the
             thoughts
             of
             our
             Minds
             :
             where
             any
             one
             is
             such
             ,
             that
             we
             have
             power
             to
             take
             it
             up
             ,
             or
             lay
             it
             by
             according
             to
             the
             preference
             of
             the
             Mind
             ,
             there
             we
             are
             at
             liberty
             .
             A
             waking
             Man
             is
             not
             at
             libetty
             to
             think
             or
             not
             to
             think
             ,
             no
             more
             than
             he
             is
             at
             liberty
             ,
             whether
             his
             Body
             ,
             shall
             touch
             any
             other
             or
             no
             :
             but
             whether
             he
             will
             remove
             his
             contemplation
             from
             one
             Idea
             to
             another
             ,
             is
             many
             
             times
             in
             his
             choice
             .
             And
             then
             he
             is
             in
             respect
             of
             his
             Ideas
             ,
             as
             much
             at
             liberty
             as
             he
             is
             in
             respect
             of
             Bodies
             he
             rests
             on
             .
             He
             can
             at
             pleasure
             remove
             himself
             from
             one
             to
             another
             :
             But
             yet
             some
             Ideas
             to
             the
             Mind
             ,
             like
             some
             motions
             to
             the
             Body
             are
             such
             ,
             as
             in
             certain
             circumstances
             it
             cannot
             avoid
             nor
             obtain
             their
             absence
             by
             their
             utmost
             effort
             it
             can
             use
             .
             Thus
             a
             Man
             on
             the
             Rack
             ,
             is
             not
             at
             liberty
             to
             lay
             by
             the
             Idea
             of
             Pain
             ,
             and
             entertain
             other
             contemplations
             .
          
           
             Wherever
             Thought
             is
             wholly
             wanting
             ,
             or
             the
             power
             to
             act
             or
             forbear
             ,
             according
             to
             the
             direction
             of
             Thought
             ,
             there
             necessity
             takes
             place
             .
             This
             in
             an
             Agent
             capable
             of
             Volition
             ,
             when
             the
             beginning
             or
             continuation
             of
             any
             action
             is
             contrary
             to
             the
             preference
             of
             his
             Mind
             ,
             is
             called
             Compulsion
             :
             when
             the
             hindring
             or
             stopping
             any
             action
             is
             contrary
             to
             his
             Volition
             ,
             it
             is
             called
             Restraint
             .
             Agents
             that
             have
             no
             Thought
             ,
             no
             Volition
             at
             all
             ,
             are
             in
             every
             thing
             necessary
             Agents
             .
          
           
             And
             thus
             I
             have
             in
             a
             short
             draught
             given
             a
             view
             of
             our
             
               Original
               Ideas
            
             ,
             from
             whence
             all
             the
             rest
             are
             derived
             ,
             and
             of
             which
             they
             are
             made
             up
             .
             And
             which
             may
             be
             all
             reduc'd
             to
             these
             few
             primary
             
             and
             original
             ones
             ,
             
               viz.
               Extention
               ,
               Solidity
            
             ,
             and
             Mobility
             which
             by
             our
             Senses
             we
             receive
             from
             Body
             :
             Thinking
             ,
             and
             the
             
               power
               of
               moving
            
             ,
             which
             by
             reflection
             we
             receive
             from
             our
             Minds
             .
             
               Existence
               ,
               Duration
               ,
               Number
            
             which
             belong
             both
             to
             the
             one
             ,
             and
             to
             the
             other
             .
             By
             these
             I
             imagine
             might
             be
             explained
             the
             nature
             of
             
               Colours
               ,
               Sounds
               ,
               Tasts
               Smells
               ,
            
             and
             all
             other
             Ideas
             we
             have
             ;
             if
             we
             had
             but
             Faculties
             acute
             enough
             to
             perceive
             the
             several
             modified
             Extensions
             and
             Motions
             of
             these
             minute
             Bodies
             which
             produce
             those
             several
             Sensations
             in
             us
             .
          
        
         
           
             CHAP.
             XXII
             .
             Of
             Mixed
             Modes
             .
          
           
             
               MIxed
               Modes
            
             are
             combinations
             of
             Simple
             Ideas
             of
             different
             kinds
             ,
             (
             whereby
             they
             are
             distinguished
             from
             simple
             Modes
             ,
             which
             consist
             only
             of
             simple
             Ideas
             of
             the
             same
             kind
             ,
             put
             together
             by
             the
             Mind
             )
             as
             
               Virtue
               ,
               Vice
            
             ,
             a
             Lie
             ,
             &c.
             
             The
             Mind
             being
             once
             furnished
             with
             Simple
             Ideas
             can
             put
             them
             together
             in
             several
             
             compositions
             ,
             without
             examining
             whether
             they
             exist
             so
             together
             in
             Nature
             :
             To
             form
             such
             Ideas
             it
             suffices
             ,
             if
             they
             are
             consistent
             :
             There
             are
             three
             ways
             whereby
             we
             get
             these
             complex
             Ideas
             of
             
               Mixed
               Modes
            
             .
          
           
             First
             ,
             by
             Experience
             and
             observation
             of
             things
             themselves
             :
             thus
             by
             seeing
             two
             Men
             wrestle
             ,
             we
             get
             the
             Idea
             of
             Wrestling
             .
          
           
             Secondly
             ,
             by
             Invention
             or
             voluntary
             putting
             together
             of
             several
             simple
             Ideas
             in
             our
             own
             Minds
             ;
             so
             he
             that
             first
             invented
             Printing
             ,
             had
             an
             Idea
             of
             it
             first
             in
             his
             Mind
             ,
             before
             it
             ever
             existed
             .
          
           
             Thirdly
             ,
             by
             Explaining
             the
             names
             of
             actions
             we
             never
             saw
             ,
             or
             notions
             we
             cannot
             see
             ;
             and
             by
             enumerating
             all
             those
             Ideas
             which
             go
             to
             the
             making
             them
             up
             .
             Thus
             the
             mixed
             Mode
             which
             the
             word
             Lie
             stands
             for
             ,
             is
             made
             up
             of
             these
             Simple
             Ideas
             :
             First
             ,
             
               Articulate
               Sounds
            
             .
             Secondly
             ,
             Certain
             Ideas
             
               in
               the
               mind
               of
               the
               Speaker
               .
            
             Thirdly
             ,
             
               Words
               ,
               the
               signs
               of
               these
               Ideas
               .
            
             Fourthly
             ,
             
               Those
               signs
               put
               together
            
             by
             Affirmation
             or
             Negation
             ,
             otherwise
             than
             the
             Ideas
             they
             stand
             for
             ,
             are
             in
             the
             mind
             of
             the
             Speaker
             .
             Since
             Languages
             are
             made
             ,
             
               complex
               Ideas
            
             are
             usually
             got
             
             by
             the
             explication
             of
             those
             terms
             that
             stand
             for
             them
             ,
             for
             since
             they
             consist
             of
             Simple
             Ideas
             combined
             ,
             they
             may
             by
             words
             standing
             for
             those
             Simple
             Ideas
             be
             represented
             to
             the
             Mind
             of
             one
             who
             understands
             those
             words
             ,
             thô
             that
             combination
             of
             Simple
             Ideas
             was
             never
             offer'd
             to
             his
             Mind
             by
             the
             real
             existence
             of
             things
             .
          
           
             Mixed
             Modes
             have
             their
             Unity
             from
             an
             act
             of
             the
             Mind
             ,
             combining
             those
             several
             Simple
             Ideas
             together
             ,
             and
             considering
             them
             as
             one
             Complex
             one
             :
             The
             mark
             of
             this
             Union
             ,
             is
             one
             name
             given
             to
             that
             Combination
             .
             Men
             seldom
             reckon
             any
             number
             of
             Ideas
             to
             make
             one
             complex
             one
             :
             but
             such
             collections
             as
             there
             be
             Names
             for
             .
             Thus
             the
             
               Killing
               of
               an
               old
               Man
            
             ,
             is
             as
             fit
             to
             be
             united
             into
             one
             
               Complex
               Idea
            
             ,
             as
             that
             of
             
               a
               Father
            
             :
             yet
             there
             being
             no
             name
             for
             it
             ,
             it
             is
             not
             taken
             for
             a
             particular
             Complex
             Idea
             ;
             nor
             a
             distinct
             species
             of
             action
             ,
             from
             that
             of
             killing
             any
             other
             Man.
             
          
           
             Those
             collections
             of
             Ideas
             have
             names
             generally
             affixed
             ,
             which
             are
             of
             frequent
             use
             in
             conversation
             :
             in
             which
             cases
             Men
             endeavour
             to
             communicate
             their
             thoughts
             to
             one
             another
             with
             all
             possible
             dispatch
             .
             Those
             others
             which
             they
             have
             seldom
             occasion
             to
             mention
             ,
             they
             tie
             not
             together
             ,
             nor
             give
             them
             names
             .
          
           
           
             This
             gives
             the
             reason
             ,
             why
             there
             are
             words
             in
             every
             Language
             ,
             which
             cannot
             be
             rendred
             by
             any
             one
             single
             word
             of
             another
             .
             For
             the
             Fashions
             and
             Customs
             of
             one
             Nation
             ,
             make
             several
             combinations
             of
             Ideas
             familiar
             in
             one
             ,
             which
             another
             had
             never
             any
             occasion
             to
             make
             .
             Such
             were
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             the
             
               Greeks
               ,
               Proscriptio
            
             among
             the
             Romans
             .
             This
             also
             occasions
             the
             
               constant
               change
            
             of
             Languages
             ;
             because
             the
             change
             of
             Custom
             and
             Opinions
             ,
             brings
             with
             it
             new
             combinations
             of
             Ideas
             ,
             which
             ,
             to
             avoid
             long
             descriptions
             ,
             have
             new
             Names
             annexed
             to
             them
             ,
             and
             so
             they
             become
             
               new
               Species
            
             of
             Complex
             Modes
             .
          
           
             Of
             all
             our
             Simple
             Ideas
             ,
             those
             that
             have
             had
             most
             
               Mixed
               Modes
            
             made
             out
             of
             them
             are
             Thinking
             ;
             and
             Motion
             ;
             (
             which
             comprehend
             in
             them
             all
             Action
             )
             and
             Power
             ,
             from
             whence
             these
             Actions
             are
             conceived
             to
             flow
             .
             For
             Actions
             being
             the
             great
             business
             of
             Mankind
             ,
             it
             is
             no
             wonder
             if
             the
             several
             Modes
             of
             Thinking
             ,
             and
             Motion
             should
             be
             taken
             notice
             of
             ,
             the
             Ideas
             of
             them
             observed
             ,
             and
             laid
             up
             in
             Memory
             ,
             and
             have
             Names
             assigned
             them
             .
             For
             without
             such
             
               Complex
               Ideas
            
             with
             Names
             to
             them
             ,
             Men
             could
             not
             
             easily
             hold
             any
             communication
             about
             them
             .
             Of
             this
             kind
             are
             the
             Modes
             of
             Actions
             distinguished
             by
             their
             
               Causes
               ,
               Means
               ,
               Objects
               ,
               Ends
               ,
               Instruments
               ,
               Time
               ,
               Place
               ,
            
             and
             other
             Circumstances
             ;
             as
             also
             of
             the
             Powers
             ,
             sitted
             for
             those
             Actions
             :
             Thus
             Boldness
             is
             the
             Power
             to
             do
             or
             Speak
             what
             we
             intend
             without
             Fear
             or
             Disorder
             :
             which
             Power
             of
             doing
             any
             thing
             ,
             when
             it
             has
             been
             acquired
             by
             the
             frequent
             doing
             the
             same
             thing
             ,
             is
             that
             Idea
             we
             call
             Habit
             :
             when
             forward
             and
             ready
             upon
             every
             occasion
             to
             break
             into
             Action
             ,
             we
             call
             it
             Dispositions
             .
             Thus
             Testiness
             ,
             is
             a
             disposition
             or
             aptness
             to
             be
             Angry
             .
          
           
             Power
             being
             the
             source
             of
             all
             Action
             ,
             the
             Substances
             wherein
             these
             Powers
             are
             ,
             whenthey
             exert
             this
             Power
             ,
             are
             called
             Causes
             :
             and
             the
             substances
             thereupon
             produced
             ,
             or
             the
             Simple
             Ideas
             introduced
             into
             any
             subject
             ,
             Effects
             .
             The
             Efficacy
             whereby
             the
             new
             Substance
             or
             Idea
             is
             produced
             ,
             is
             called
             ,
             in
             the
             Subject
             Exerting
             that
             Power
             ,
             Action
             ;
             in
             the
             Subject
             wherein
             any
             Simple
             Idea
             is
             changed
             ,
             or
             produced
             ,
             Passion
             :
             which
             Efficacy
             in
             
               intellectual
               Agents
            
             ,
             we
             can
             I
             think
             ,
             conceive
             to
             be
             nothing
             else
             but
             Modes
             of
             Thinking
             and
             Willing
             :
             In
             
               corporeal
               Agents
            
             ,
             nothing
             
             else
             but
             modifications
             of
             Motion
             .
             Whatever
             sort
             of
             Action
             ,
             besides
             these
             produces
             any
             effect
             ;
             I
             confess
             my self
             to
             have
             no
             Notion
             ,
             or
             Idea
             of
             .
             And
             therefore
             many
             words
             which
             seem
             to
             express
             some
             Action
             ,
             signify
             nothing
             of
             the
             Action
             ,
             but
             barely
             the
             Effect
             ,
             with
             some
             circumstances
             of
             the
             Subject
             wrought
             on
             ,
             or
             cause
             operating
             .
             Thus
             
               Creation
               ,
               Annihilation
            
             ,
             contain
             in
             them
             no
             Idea
             of
             the
             action
             or
             manner
             ,
             whereby
             they
             are
             produced
             ,
             but
             barely
             of
             the
             Cause
             ,
             and
             the
             thing
             done
             .
             And
             when
             a
             Country-man
             says
             the
             Cold
             
               freezes
               Water
            
             ,
             thô
             the
             word
             Freezing
             ,
             seem
             to
             import
             some
             Action
             ,
             yet
             it
             truly
             signifies
             nothing
             but
             the
             effect
             ,
             viz.
             That
             Water
             that
             was
             before
             fluid
             ,
             is
             become
             hard
             ,
             and
             consistent
             ,
             without
             containing
             any
             Idea
             of
             the
             Action
             whereby
             it
             is
             done
             .
          
        
         
           
           
             CHAP.
             XXIII
             .
             Of
             our
             Complex
             Ideas
             or
             Substances
             .
          
           
             THE
             Mind
             observing
             several
             Simple
             Ideas
             to
             go
             constantly
             together
             ,
             which
             being
             presumed
             to
             belong
             to
             one
             thing
             ,
             are
             called
             ,
             when
             so
             united
             by
             one
             name
             ;
             and
             by
             mistake
             afterwards
             considered
             as
             one
             Simple
             Idea
             .
             We
             imagine
             not
             these
             Simple
             Ideas
             to
             subsist
             by
             themselves
             ,
             but
             suppose
             some
             Substratum
             ,
             wherein
             they
             subsist
             ,
             which
             we
             call
             Substance
             ,
             The
             Idea
             of
             pure
             Substance
             is
             nothing
             but
             the
             suppos'd
             ,
             but
             unknown
             Support
             of
             these
             Qualities
             ,
             which
             are
             capable
             of
             producing
             Simple
             Ideas
             in
             us
             .
          
           
             The
             Ideas
             of
             
               particular
               Substances
            
             are
             composed
             out
             of
             this
             obscure
             ,
             and
             general
             Idea
             of
             Substance
             ,
             together
             with
             such
             combinations
             of
             Simple
             Ideas
             ,
             as
             are
             observed
             to
             exist
             together
             ,
             and
             supposed
             to
             flow
             from
             the
             internal
             Constitution
             ,
             and
             unknown
             Essence
             of
             that
             Substance
             .
             Thus
             we
             come
             by
             the
             Ideas
             of
             
             
               Man
               ,
               Horse
               ,
               Gold
            
             ,
             &c.
             
             Thus
             the
             sensible
             qualities
             of
             Iron
             ,
             or
             a
             Diamond
             make
             the
             Complex
             Idea
             of
             those
             Substances
             ,
             which
             a
             Smith
             or
             a
             Jeweller
             commonly
             knows
             better
             ,
             than
             a
             Philosopher
             .
          
           
             The
             same
             happens
             concerning
             the
             Operations
             of
             the
             Mind
             
               viz.
               Thinking
               ,
               Reasoning
            
             ,
             &c.
             which
             we
             concluding
             not
             to
             subsist
             by
             themselves
             ,
             nor
             apprehending
             how
             they
             can
             belong
             to
             Body
             ,
             or
             be
             produced
             by
             it
             ;
             we
             think
             them
             the
             Actions
             of
             some
             other
             Substance
             ,
             which
             we
             call
             Spirit
             :
             of
             whose
             Substance
             or
             Nature
             we
             have
             as
             clear
             a
             Notion
             as
             of
             that
             of
             Body
             ;
             the
             one
             being
             but
             the
             supposed
             Substratum
             of
             the
             Simple
             Idea
             ,
             we
             have
             from
             without
             ;
             as
             the
             other
             of
             those
             Operations
             which
             we
             experiment
             in
             our selves
             within
             :
             so
             that
             the
             Ideas
             of
             
               Corporeal
               Substance
            
             in
             matter
             ,
             is
             as
             remote
             from
             our
             Conceptions
             as
             that
             of
             
               Spiritual
               Substance
            
             .
          
           
             Hence
             we
             may
             conclude
             that
             he
             has
             the
             perfectest
             Idea
             of
             any
             particular
             Substance
             ,
             who
             has
             collected
             most
             of
             those
             Simple
             Ideas
             which
             do
             exist
             in
             it
             :
             among
             which
             we
             are
             to
             reckon
             its
             
               Active
               Powers
            
             ,
             and
             
               Passive
               Capacities
            
             .
             Tho'
             not
             strictly
             
               Simple
               Ideas
            
             .
          
           
           
             
               Secondary
               Qualities
            
             for
             the
             most
             part
             serve
             ,
             to
             distinguish
             Substances
             .
             For
             our
             Senses
             fail
             us
             in
             the
             discovery
             of
             the
             
               Bulk
               ,
               Figure
               ,
               Texture
            
             ,
             &c.
             of
             the
             minute
             parts
             of
             Bodies
             on
             which
             their
             real
             Constitutions
             ,
             and
             Differences
             depend
             :
             and
             Secondary
             Qualities
             are
             nothing
             ,
             but
             Powers
             with
             relation
             to
             our
             Senses
             .
             The
             Ideas
             that
             make
             our
             Complex
             ones
             of
             Corporeal
             Substances
             ,
             are
             of
             Three
             sorts
             .
             First
             ,
             The
             Ideas
             of
             Primary
             Qualities
             of
             Things
             ,
             which
             are
             discovered
             by
             our
             Senses
             :
             Such
             are
             
               Bulk
               ,
               Figure
               ,
               Motion
            
             ,
             &c.
             
             Secondly
             ,
             the
             Sensible
             secondary
             Qualities
             ,
             which
             are
             nothing
             but
             Powers
             to
             produce
             several
             Ideas
             in
             us
             by
             our
             Senses
             .
             Thirdly
             ,
             The
             aptness
             we
             consider
             in
             any
             Substance
             to
             cause
             ,
             or
             receive
             such
             alterations
             of
             Primary
             Qualities
             ,
             as
             that
             the
             Substance
             so
             altered
             ,
             should
             produce
             in
             us
             different
             Ideas
             ,
             from
             what
             it
             did
             before
             :
             And
             they
             are
             called
             Active
             and
             
               Passive
               Powers
            
             .
             All
             which
             ,
             as
             far
             as
             we
             have
             any
             notice
             ,
             or
             notion
             of
             them
             ,
             terminate
             in
             
               Simple
               Ideas
            
             .
          
           
             Had
             we
             Senses
             acute
             enough
             to
             discern
             the
             minute
             Particles
             of
             Bodies
             ,
             it
             is
             not
             to
             be
             doubted
             ,
             but
             they
             would
             produce
             quite
             different
             Ideas
             in
             us
             ;
             as
             we
             
             find
             in
             viewing
             things
             with
             Microscopes
             .
             Such
             Bodies
             as
             to
             our
             naked
             Eyes
             are
             coloured
             and
             opaque
             ,
             will
             through
             Microscopes
             appear
             pellucid
             .
             Bloud
             ,
             to
             the
             naked
             Eye
             appears
             all
             Red
             ;
             but
             by
             a
             good
             Microscope
             we
             see
             only
             some
             Red
             Globules
             swimming
             in
             a
             transparent
             Liquor
             .
          
           
             The
             
               Infinite
               wise
               Author
            
             of
             our
             Beings
             has
             fitted
             our
             Organs
             ,
             and
             Faculties
             to
             the
             conveniences
             of
             Life
             and
             the
             business
             we
             have
             to
             do
             here
             :
             We
             may
             by
             our
             Sences
             know
             and
             distinguish
             Things
             so
             far
             as
             to
             accommodate
             them
             to
             the
             Exigencies
             of
             this
             Life
             .
             We
             have
             also
             Insight
             enough
             into
             their
             admirable
             contrivances
             ,
             and
             wonderful
             Effects
             to
             admire
             ,
             and
             magnify
             the
             Wisdom
             ,
             Power
             ,
             and
             Goodness
             of
             their
             Author
             .
             Such
             a
             Knowledge
             as
             this
             which
             is
             suited
             to
             our
             present
             condition
             ,
             we
             want
             not
             Faculties
             to
             attain
             ;
             and
             we
             are
             fitted
             well
             enough
             with
             Abilities
             to
             provide
             for
             the
             conveniencies
             of
             living
             .
          
           
             Besides
             the
             Complex
             Ideas
             we
             have
             of
             material
             Substances
             ;
             by
             the
             simple
             Ideas
             t●●en
             from
             the
             operations
             of
             our
             own
             Minds
             ,
             which
             we
             experiment
             in
             our selves
             ,
             as
             
               Thinking
               ,
               Understanding
               ,
               Willing
               ,
               Knowing
               ,
            
             
             &c.
             coexisting
             in
             the
             same
             Substance
             ,
             we
             are
             able
             to
             frame
             the
             Complex
             Idea
             of
             a
             Spirit
             .
             And
             this
             Idea
             of
             an
             
               Immaterial
               Substance
            
             ,
             is
             as
             clear
             as
             that
             we
             have
             of
             a
             Material
             .
             By
             joyning
             these
             with
             Substance
             ,
             of
             which
             we
             have
             no
             distinct
             Idea
             ,
             we
             have
             the
             Idea
             of
             a
             Spirit
             :
             and
             by
             putting
             together
             the
             Ideas
             of
             coherent
             ,
             solid
             Parts
             ,
             and
             Power
             of
             being
             moved
             ,
             joyned
             with
             substance
             ,
             of
             which
             likewise
             we
             have
             no
             positive
             Idea
             ,
             we
             have
             the
             Idea
             of
             Matter
             .
             The
             one
             is
             so
             clear
             and
             distinct
             as
             the
             other
             .
             The
             substance
             of
             Spirit
             is
             unknown
             to
             us
             ;
             and
             so
             is
             the
             substance
             of
             Body
             equally
             unknown
             to
             us
             :
             Two
             primary
             Qualities
             or
             Properties
             of
             Body
             ,
             
               viz.
               Solid
               coherent
               Parts
            
             ,
             and
             Impulse
             ,
             we
             have
             distinct
             clear
             Ideas
             of
             :
             So
             likewise
             have
             we
             ,
             of
             two
             primary
             Qualities
             or
             Properties
             of
             Spirit
             ,
             Thinking
             ,
             and
             a
             
               power
               of
               Action
            
             .
             We
             have
             also
             clear
             and
             distinct
             Ideas
             of
             several
             Qualities
             inherent
             in
             Bodies
             ,
             which
             are
             but
             the
             various
             Modifications
             of
             the
             Extension
             of
             cohering
             solid
             Parts
             ,
             and
             their
             Motion
             .
             We
             have
             likewise
             the
             Ideas
             of
             the
             several
             modes
             of
             Thinking
             ,
             viz.
             Believing
             ,
             Doubting
             ,
             Hoping
             ,
             Fearing
             ,
             &c.
             
             As
             also
             of
             Willing
             and
             
             Moving
             the
             Body
             consequent
             to
             it
             .
          
           
             If
             this
             motion
             of
             Spirit
             may
             have
             some
             difficulties
             in
             it
             ,
             not
             easie
             to
             be
             explained
             ,
             we
             have
             no
             more
             reason
             to
             deny
             or
             doubt
             of
             the
             
               existence
               of
               Spirits
            
             ,
             than
             we
             have
             ,
             to
             deny
             or
             doubt
             of
             the
             
               existence
               of
               Body
            
             :
             because
             the
             notion
             of
             Body
             is
             cumbred
             with
             some
             difficulties
             very
             hard
             ,
             and
             perhaps
             impossible
             to
             be
             explained
             .
             The
             
               Divisibility
               in
               infinitum
            
             ,
             for
             instance
             ,
             of
             any
             finite
             Extension
             involves
             us
             ,
             whether
             we
             grant
             or
             deny
             it
             in
             consequences
             impossible
             to
             be
             explicated
             ,
             or
             made
             consistent
             .
             We
             have
             therefore
             as
             much
             reason
             to
             be
             satisfied
             with
             our
             notion
             of
             Spirit
             ,
             as
             with
             our
             notion
             of
             Body
             ;
             and
             the
             existence
             of
             the
             one
             ,
             as
             well
             as
             the
             other
             .
             We
             have
             no
             other
             Idea
             of
             the
             
               Supream
               Being
            
             ,
             but
             a
             Complex
             one
             of
             
               Existence
               ,
               Power
               ,
               Knowledge
               ,
               Duration
               ,
               Pleasure
               ,
               Happiness
               ,
            
             and
             of
             several
             other
             Qualities
             ,
             and
             Powers
             which
             it
             is
             better
             to
             have
             than
             be
             without
             ,
             with
             the
             addition
             of
             Infinite
             to
             each
             of
             these
             .
          
           
             In
             which
             Complex
             Idea
             we
             may
             observe
             that
             there
             is
             no
             Simple
             one
             ,
             bating
             Infinity
             ,
             which
             is
             not
             also
             a
             part
             of
             our
             Complex
             Idea
             of
             other
             Spirits
             :
             because
             in
             our
             Ideas
             ,
             as
             well
             of
             Spirits
             as
             other
             
             things
             ,
             we
             are
             restrained
             to
             those
             we
             receive
             from
             Sensation
             and
             Reflection
             .
          
        
         
           
             CHAP.
             XXIV
             .
             Of
             Collective
             Ideas
             of
             Substances
             .
          
           
             THere
             are
             other
             Ideas
             of
             Substances
             which
             may
             be
             call'd
             Collective
             ,
             which
             are
             made
             up
             of
             many
             particular
             Substances
             considered
             as
             united
             into
             one
             Idea
             ,
             as
             a
             
               Troop
               ,
               Army
            
             ,
             &c.
             which
             the
             Mind
             makes
             by
             its
             power
             of
             Composition
             .
             These
             Collective
             Ideas
             ,
             are
             but
             the
             artificial
             Draughts
             of
             the
             Mind
             bringing
             things
             remote
             ,
             and
             independent
             into
             one
             view
             ,
             the
             better
             to
             contemplate
             and
             discourse
             of
             them
             united
             into
             one
             Conception
             ,
             and
             signified
             by
             one
             name
             .
             For
             there
             are
             no
             things
             so
             remote
             ,
             which
             the
             Mind
             cannot
             by
             this
             Art
             of
             Composition
             ,
             bring
             into
             one
             Idea
             as
             is
             visible
             in
             that
             signified
             by
             the
             name
             ,
             Universe
             .
          
        
         
           
           
             CHAP.
             XXV
             .
             Of
             Relation
             .
          
           
             THere
             is
             another
             Sett
             of
             Ideas
             which
             the
             Mind
             gets
             from
             the
             
               comparing
               of
               one
               thing
               with
               another
               .
            
             When
             the
             Mind
             so
             considers
             one
             thing
             ,
             that
             it
             does
             as
             it
             were
             bring
             it
             to
             ,
             and
             set
             it
             by
             another
             ,
             and
             carry
             its
             view
             from
             one
             to
             the
             other
             ,
             this
             is
             Relation
             or
             Respect
             :
             and
             the
             denominations
             given
             to
             things
             intimating
             that
             Respect
             ,
             are
             what
             we
             call
             Relatives
             .
             And
             the
             things
             so
             brought
             together
             Related
             .
             Thus
             when
             I
             call
             
               Cajus
               ,
               Husband
            
             ,
             or
             Whiter
             ,
             I
             intimate
             some
             other
             Person
             ,
             or
             Thing
             in
             both
             cases
             ,
             with
             which
             I
             compare
             him
             .
             Any
             of
             our
             Ideas
             may
             be
             the
             foundation
             of
             Relation
             .
          
           
             Where
             Languages
             have
             failed
             to
             give
             correlative
             Names
             ,
             there
             the
             Relation
             is
             not
             so
             easily
             taken
             notice
             of
             :
             As
             in
             Concubine
             ,
             which
             is
             a
             Relative
             name
             ,
             as
             well
             as
             Wife
             .
          
           
             The
             Ideas
             of
             Relation
             may
             be
             the
             same
             ,
             in
             those
             Men
             who
             have
             far
             different
             Ideas
             
             of
             the
             things
             that
             are
             Related
             .
             Thus
             those
             who
             have
             different
             Ideas
             ,
             of
             Man
             ,
             may
             agree
             in
             that
             of
             a
             Father
             .
          
           
             There
             is
             no
             Idea
             of
             any
             kind
             ,
             which
             is
             not
             capable
             of
             an
             almost
             infinite
             number
             of
             Considerations
             ,
             in
             reference
             to
             other
             things
             :
             and
             therefore
             this
             makes
             no
             small
             part
             of
             Men's
             Words
             ,
             and
             Thoughts
             .
             Thus
             one
             single
             Man
             ,
             may
             at
             once
             sustain
             the
             Relations
             of
             
               Father
               ,
               Brother
               ,
               Son
               ,
               Husband
               ,
               Friend
               ,
               Subject
               ,
               General
               ,
               European
               ,
               Englishman
               ,
               Islander
               ,
               Master
               ,
               Servant
               ,
               Bigger
               ,
               Less
               ,
            
             &c.
             to
             an
             almost
             infinite
             number
             ;
             he
             being
             capable
             of
             as
             many
             Relations
             ,
             as
             there
             can
             be
             occasions
             of
             comparing
             him
             to
             other
             things
             in
             any
             manner
             of
             Agreement
             ,
             Disagreement
             ,
             or
             Respect
             whatsoever
             .
          
           
             The
             Ideas
             of
             Relations
             are
             much
             clearer
             and
             more
             distinct
             ,
             than
             of
             the
             Things
             related
             ;
             because
             the
             Knowledge
             of
             one
             Simple
             Idea
             ,
             is
             oftentimes
             sufficient
             to
             give
             me
             the
             notion
             of
             a
             Relation
             :
             but
             to
             the
             knowing
             of
             any
             substantial
             Being
             ,
             an
             accurate
             collection
             of
             sundry
             Ideas
             is
             necessary
             .
          
        
         
           
           
             CHAP.
             XXVI
             .
             Of
             Cause
             and
             Effect
             and
             other
             Relations
             .
          
           
             THE
             Ideas
             of
             Cause
             and
             Effect
             ,
             we
             get
             from
             our
             observation
             of
             the
             
               vicissitude
               of
               Things
            
             ,
             while
             we
             perceive
             some
             Qualities
             or
             Substances
             begin
             to
             exist
             ,
             and
             that
             they
             receive
             their
             existence
             from
             the
             due
             application
             and
             operation
             of
             other
             Beings
             :
             that
             which
             produces
             ,
             is
             the
             Cause
             ;
             that
             which
             is
             produced
             ,
             the
             Effect
             .
             Thus
             Fluidity
             in
             Wax
             is
             the
             Effect
             of
             a
             certain
             degree
             of
             Heat
             ,
             which
             we
             observe
             to
             be
             constantly
             produced
             by
             the
             application
             of
             such
             Heat
             .
          
           
             We
             distinguish
             the
             Originals
             of
             things
             into
             two
             sorts
             .
          
           
             First
             When
             the
             thing
             is
             wholly
             made
             new
             ,
             so
             that
             no
             part
             thereof
             did
             ever
             exist
             before
             ,
             as
             when
             a
             new
             Particle
             of
             Matter
             ,
             doth
             begin
             to
             exist
             which
             had
             b●fore
             no
             Being
             ;
             't
             is
             ca●led
             Creation
             .
          
           
             Secondly
             ,
             When
             a
             thing
             is
             made
             up
             of
             
             Particles
             which
             did
             all
             of
             them
             before
             exist
             ,
             but
             the
             thing
             so
             constituted
             of
             pre-existing
             Particles
             ,
             which
             altogether
             make
             up
             such
             a
             collection
             of
             simple
             Ideas
             ,
             had
             not
             any
             Existence
             before
             ,
             as
             this
             Man
             ,
             this
             Egg
             ,
             this
             Rose
             ,
             &c.
             when
             produced
             in
             the
             ordinary
             course
             of
             Nature
             ,
             by
             an
             Internal
             Principle
             ,
             but
             set
             on
             work
             by
             some
             External
             Agent
             ,
             and
             working
             by
             insensible
             ways
             which
             we
             perceive
             not
             ;
             't
             is
             called
             Generation
             .
          
           
             When
             the
             Cause
             is
             Extrinsical
             ,
             and
             the
             Effect
             introduced
             by
             a
             sensible
             Separation
             or
             Juxta-position
             of
             discernible
             Parts
             ,
             we
             call
             it
             Making
             ;
             and
             such
             are
             all
             Artificial
             Things
             .
             When
             any
             simple
             Idea
             is
             produced
             ,
             which
             was
             not
             in
             that
             Subject
             before
             ,
             we
             call
             it
             Alteration
             .
          
           
             The
             Denominations
             of
             Things
             taken
             from
             Time
             ,
             are
             for
             the
             most
             part
             only
             Relations
             .
             Thus
             when
             it
             is
             said
             that
             Queen
             Elizabeth
             lived
             Sixty
             nine
             ,
             and
             Reigned
             Forty
             five
             Years
             ,
             no
             more
             is
             meant
             ,
             than
             ,
             that
             the
             duration
             of
             her
             Existence
             ,
             was
             equal
             to
             Sixty
             nine
             ,
             and
             of
             her
             Government
             to
             Forty
             five
             Annual
             Revolutions
             of
             the
             Sun
             :
             and
             so
             are
             all
             words
             answering
             ,
             
               How
               long
            
             .
          
           
           
             Young
             and
             Old
             ,
             and
             other
             words
             of
             Time
             ,
             that
             are
             thought
             to
             stand
             for
             positive
             Ideas
             ,
             are
             indeed
             Relative
             ;
             and
             intimate
             a
             Relation
             to
             a
             certain
             length
             of
             Duration
             ,
             whereof
             we
             have
             the
             Idea
             in
             our
             Minds
             .
             Thus
             we
             call
             a
             Man
             Young
             ,
             or
             Old
             ,
             that
             has
             lived
             little
             or
             much
             of
             that
             time
             that
             Men
             usually
             attain
             to
             .
             This
             is
             evident
             from
             our
             application
             of
             these
             Names
             to
             other
             things
             ;
             for
             a
             Man
             is
             called
             Young
             at
             Twenty
             ,
             but
             a
             Horse
             Old
             ,
             &c.
             
             The
             Sun
             and
             Stars
             we
             call
             not
             Old
             at
             all
             ,
             Because
             we
             know
             not
             what
             period
             God
             has
             set
             to
             that
             sort
             of
             Beings
             .
          
           
             There
             are
             other
             Ideas
             ,
             that
             are
             truly
             Relative
             ,
             which
             we
             signify
             by
             names
             that
             are
             thought
             Positive
             and
             Absolute
             ;
             such
             as
             Great
             and
             
               Little
               ,
               Strong
            
             and
             Weak
             .
             The
             things
             thus
             denominated
             are
             referred
             to
             some
             Standards
             with
             which
             we
             compare
             them
             .
             Thus
             we
             call
             an
             
               Apple
               Great
            
             ,
             that
             is
             bigger
             than
             the
             ordinary
             sort
             of
             those
             we
             have
             been
             used
             to
             .
             And
             a
             Man
             Weak
             ,
             that
             has
             not
             so
             much
             Strength
             or
             Power
             to
             move
             as
             Men
             usually
             have
             ,
             or
             those
             of
             his
             own
             size
             .
          
        
         
           
           
             CHAP.
             XXVII
             .
             Of
             Identity
             and
             Diversity
             .
          
           
             ANother
             occasion
             the
             Mind
             takes
             of
             comparing
             ,
             is
             the
             very
             
               Being
               of
               Things
            
             :
             when
             considering
             a
             Thing
             as
             existing
             at
             any
             certain
             time
             ,
             or
             place
             ,
             and
             comparing
             it
             with
             it self
             as
             existing
             at
             any
             other
             time
             ,
             &c.
             we
             form
             the
             Ideas
             of
             Identity
             ,
             and
             Diversity
             .
             When
             we
             see
             any
             thing
             in
             any
             certain
             time
             and
             place
             ,
             we
             are
             sure
             ,
             it
             is
             that
             very
             thing
             ;
             and
             can
             be
             no
             other
             how
             like
             soever
             it
             may
             be
             in
             all
             other
             Respects
             .
          
           
             We
             conceiving
             it
             impossible
             ,
             that
             two
             Things
             of
             the
             same
             kind
             should
             exist
             together
             in
             the
             same
             place
             ,
             we
             conclude
             that
             whatever
             exists
             any
             where
             at
             the
             same
             time
             ,
             excludes
             all
             of
             the
             same
             kind
             ,
             and
             is
             there
             it self
             alone
             .
             When
             therefore
             we
             demand
             whether
             any
             thing
             be
             the
             same
             ,
             or
             no
             ,
             it
             refers
             always
             to
             something
             that
             existed
             such
             a
             time
             ,
             in
             such
             a
             place
             ,
             which
             it
             was
             certain
             at
             that
             instant
             was
             the
             same
             with
             it self
             ,
             and
             no
             other
             .
          
           
             We
             have
             Ideas
             of
             Three
             sorts
             of
             Substances
             ,
             First
             ,
             God
             :
             Secondly
             ,
             
               Finite
               Intelligence
            
             :
             Thirdly
             ,
             Bodies
             .
          
           
           
             First
             ,
             God
             being
             Eternal
             ,
             Unalterable
             ,
             and
             every
             where
             concerning
             his
             Identity
             ,
             there
             can
             be
             no
             doubt
             .
          
           
             Secondly
             ,
             Finite
             Spirits
             having
             had
             their
             determinate
             time
             and
             place
             of
             beginning
             to
             exist
             ,
             the
             Relation
             to
             that
             time
             and
             place
             will
             always
             determine
             to
             each
             its
             Identity
             ,
             as
             long
             as
             it
             exists
             .
          
           
             Thirdly
             ,
             The
             same
             will
             hold
             of
             every
             Particle
             of
             Matter
             to
             which
             no
             Addition
             or
             Substraction
             is
             made
             .
             These
             three
             exclude
             not
             one
             another
             out
             of
             the
             same
             place
             ,
             yet
             each
             exclude
             those
             of
             the
             same
             kind
             ,
             out
             of
             the
             same
             place
             .
          
           
             The
             Identity
             and
             Diversity
             of
             Modes
             and
             Relations
             are
             determined
             after
             the
             same
             manner
             ,
             that
             Substances
             are
             :
             only
             the
             actions
             of
             Finite
             Beings
             ,
             as
             Motion
             and
             Thought
             ,
             consisting
             in
             Succession
             ,
             they
             they
             cannot
             exist
             in
             different
             times
             ,
             and
             places
             as
             permanent
             Beings
             :
             For
             no
             Motion
             or
             Thought
             considered
             as
             at
             different
             times
             can
             be
             the
             same
             ,
             each
             part
             thereof
             having
             a
             different
             beginning
             of
             Existence
             .
          
           
             From
             whence
             it
             is
             plain
             ,
             that
             Existence
             it self
             is
             the
             
               Principium
               Individuationis
            
             ,
             which
             determins
             a
             Being
             to
             a
             particular
             time
             ,
             and
             place
             incommunicable
             
             to
             two
             Beings
             of
             the
             same
             kind
             .
             Thus
             ,
             suppose
             an
             Atom
             existing
             in
             a
             determin'd
             time
             ,
             and
             place
             ;
             it
             is
             evident
             that
             considered
             in
             any
             instant
             ,
             it
             is
             the
             same
             with
             it self
             ,
             and
             will
             be
             so
             ,
             as
             long
             as
             its
             exstence
             continues
             .
             The
             same
             may
             be
             said
             of
             Two
             ,
             or
             more
             ,
             or
             any
             number
             of
             Particles
             ,
             whilst
             they
             continue
             together
             .
             The
             Mass
             will
             be
             the
             same
             however
             jumbled
             ,
             but
             if
             one
             Atom
             be
             taken
             away
             ,
             it
             is
             not
             the
             same
             Mass.
             
          
           
             In
             Vegetables
             ,
             the
             Identity
             depends
             not
             on
             the
             same
             Mass
             ,
             and
             is
             not
             applied
             to
             the
             same
             thing
             .
             The
             reason
             of
             this
             is
             the
             difference
             between
             an
             animate
             Body
             ,
             and
             mass
             of
             Matter
             ;
             This
             being
             only
             the
             Cohesion
             of
             Particles
             any
             how
             united
             .
             
               The
               other
            
             ,
             such
             a
             disposition
             and
             organization
             of
             Parts
             ,
             as
             is
             sit
             to
             receive
             and
             distribute
             nourishment
             .
             So
             as
             to
             continue
             and
             frame
             the
             Wood
             ,
             Bark
             ,
             Leaves
             ,
             &c.
             of
             an
             Oak
             ,
             for
             instance
             ,
             in
             which
             consists
             the
             vegetable
             Life
             .
             That
             therefore
             which
             has
             such
             an
             Organization
             of
             Parts
             partaking
             of
             one
             common
             life
             ,
             continues
             to
             be
             the
             same
             Plant
             ,
             thô
             that
             life
             be
             communicated
             to
             new
             Particles
             of
             Matter
             vitally
             united
             to
             the
             living
             Plant.
             The
             case
             is
             not
             so
             much
             different
             in
             
             Brutes
             ,
             but
             that
             any
             one
             may
             hence
             see
             what
             makes
             an
             Animal
             ,
             and
             continues
             it
             the
             same
             .
          
           
             The
             Identity
             of
             the
             
               same
               Man
            
             likewise
             consists
             in
             a
             participation
             of
             the
             same
             continued
             life
             ,
             in
             succeeding
             Particles
             of
             Matter
             vitally
             united
             to
             the
             same
             organized
             Body
             .
          
           
             To
             understand
             Identity
             aright
             ,
             we
             must
             consider
             what
             Idea
             the
             word
             it
             is
             applied
             to
             ,
             stands
             for
             .
             It
             being
             one
             thing
             to
             be
             the
             
               same
               Substance
            
             ,
             another
             the
             
               same
               Man
            
             ,
             and
             a
             Third
             the
             
               same
               Person
            
             .
          
           
             An
             Animal
             ,
             is
             a
             living
             organized
             Body
             and
             the
             same
             Animal
             ,
             is
             the
             same
             continued
             life
             communicated
             to
             different
             particles
             of
             Matter
             ,
             united
             to
             that
             organized
             ,
             living
             Body
             ;
             our
             notion
             of
             Man
             ,
             is
             but
             of
             a
             particular
             sort
             of
             Animal
             :
             Should
             we
             see
             a
             Creature
             of
             our
             own
             shape
             ,
             thô
             it
             had
             no
             more
             reason
             than
             a
             Parret
             ,
             we
             should
             call
             it
             a
             Man
             :
             or
             should
             we
             hear
             a
             Parret
             discourse
             rationally
             ,
             we
             should
             hardly
             call
             ,
             or
             think
             it
             any
             thing
             but
             a
             Parret
             .
          
           
             Person
             stands
             for
             an
             Intelligent
             Being
             ,
             that
             reasons
             and
             reflects
             ,
             and
             can
             consider
             it self
             the
             same
             thing
             in
             different
             Times
             and
             Places
             ;
             which
             it
             doth
             by
             that
             
             consciousness
             that
             is
             inseparable
             from
             Thinking
             .
             By
             this
             every
             one
             is
             to
             himself
             what
             he
             calls
             Self
             ,
             without
             considering
             whether
             that
             Self
             be
             continued
             in
             the
             same
             ,
             or
             divers
             substances
             .
             In
             this
             consists
             
               Personal
               Identity
            
             ,
             or
             the
             Sameness
             of
             a
             Rational
             Being
             :
             and
             so
             far
             as
             this
             Consciousness
             extends
             backward
             to
             any
             past
             Action
             ,
             or
             Thought
             ,
             so
             far
             reaches
             the
             Identity
             of
             that
             Person
             .
             It
             is
             the
             same
             Self
             now
             ,
             it
             was
             then
             ;
             And
             it
             is
             by
             the
             same
             Self
             ,
             with
             this
             present
             one
             ,
             that
             now
             reflects
             on
             it
             ,
             that
             that
             action
             was
             done
             .
          
           
             Self
             is
             that
             conscious
             thinking
             Thing
             ,
             whatever
             substance
             it
             matters
             not
             ,
             which
             is
             conscious
             of
             Pleasure
             or
             Pain
             ,
             capable
             of
             Happiness
             or
             Misery
             ;
             and
             so
             is
             concerned
             for
             it self
             ,
             as
             far
             as
             that
             consciousness
             extends
             .
             That
             with
             which
             the
             consciousness
             of
             this
             present
             thinking
             Thing
             ,
             can
             joyn
             it self
             ,
             makes
             the
             same
             Person
             ,
             and
             is
             one Self
             with
             it
             ;
             and
             so
             attributes
             to
             its
             Self
             ,
             and
             owns
             all
             the
             actions
             of
             that
             thing
             ,
             as
             its
             own
             ,
             as
             far
             as
             that
             consciousness
             reaches
             .
          
           
             This
             
               Personal
               Identity
            
             ,
             is
             the
             object
             of
             Reward
             and
             Punishment
             ,
             being
             that
             by
             which
             every
             one
             is
             concerned
             for
             himself
             .
             If
             the
             Consciousness
             went
             along
             with
             
             the
             little
             Finger
             ,
             when
             that
             was
             cut
             off
             it
             would
             be
             the
             same
             Self
             ,
             that
             was
             just
             before
             concerned
             for
             the
             whole
             Body
             .
          
           
             If
             the
             same
             Socrates
             ,
             waking
             and
             sleeping
             ,
             did
             not
             partake
             of
             the
             same
             consciousness
             ,
             they
             would
             not
             be
             the
             same
             Person
             :
             A
             Socrates
             waking
             ,
             could
             not
             be
             in
             justice
             accountable
             for
             what
             Socrates
             sleeping
             did
             ,
             no
             more
             than
             one
             Twin
             ,
             for
             what
             his
             Brother
             Twin
             did
             ,
             because
             their
             outsides
             were
             so
             like
             ,
             that
             they
             could
             not
             be
             distinguished
             .
          
           
             But
             suppose
             I
             wholly
             lose
             the
             memory
             of
             some
             parts
             of
             my
             Life
             ,
             beyond
             a
             possibility
             of
             retrieving
             them
             ;
             So
             that
             I
             shall
             never
             be
             conscious
             of
             them
             again
             :
             Am
             I
             not
             again
             the
             
               same
               Person
            
             that
             did
             those
             actions
             ,
             thô
             I
             have
             now
             forgot
             them
             ?
             I
             Answer
             ,
             that
             we
             must
             here
             take
             notice
             what
             the
             word
             I
             is
             applied
             to
             ,
             which
             in
             this
             case
             is
             the
             Man
             only
             :
             And
             the
             same
             Man
             being
             presumed
             to
             be
             the
             same
             Person
             ,
             I
             is
             easily
             here
             suppos'd
             to
             stand
             also
             for
             the
             same
             Person
             .
             But
             if
             it
             be
             possible
             for
             the
             same
             Man
             ,
             to
             have
             distinct
             incommunicable
             consciousness
             at
             different
             times
             ,
             it
             is
             past
             doubt
             the
             same
             Man
             would
             ,
             at
             different
             times
             ,
             make
             different
             Persons
             .
             Which
             we
             see
             is
             the
             sense
             of
             
             Mankind
             in
             the
             solemnest
             Declaration
             of
             their
             Opinions
             ,
             Human
             Laws
             not
             punishing
             the
             Madman
             ,
             for
             the
             sober
             Man's
             Actions
             ,
             nor
             the
             sober
             Man
             ,
             for
             what
             the
             Madman
             did
             ;
             thereby
             making
             them
             two
             Persons
             .
             Thus
             we
             say
             in
             English
             ,
             such
             a
             one
             
               is
               not
               himself
            
             ,
             or
             is
             
               besides
               himself
            
             ,
             in
             which
             Phrases
             it
             is
             insinuated
             ,
             that
             Self
             is
             changed
             ,
             and
             the
             
               Self
               same
               Person
            
             is
             no
             longer
             in
             that
             Man.
             
          
           
             But
             is
             not
             a
             Man
             Drunk
             or
             Sober
             the
             same
             Person
             ?
             Why
             else
             is
             he
             punished
             for
             the
             same
             Fact
             he
             commits
             when
             Drunk
             ,
             thô
             he
             be
             never
             afterwards
             conscious
             of
             it
             ?
             Just
             as
             much
             the
             same
             Person
             ,
             as
             a
             Man
             that
             walks
             ,
             and
             does
             other
             things
             in
             his
             Sleep
             ,
             is
             the
             same
             Person
             :
             and
             is
             as
             answerable
             for
             any
             mischief
             he
             shall
             do
             in
             it
             .
             Human
             Laws
             punish
             both
             ,
             with
             a
             Justice
             suitable
             to
             their
             way
             of
             Knowledge
             :
             Because
             in
             these
             cases
             ,
             they
             cannot
             distinguish
             certainly
             what
             is
             real
             ,
             and
             what
             is
             counterfeit
             :
             And
             so
             the
             ignorance
             in
             Drunkenness
             or
             Sleep
             is
             not
             admitted
             as
             a
             Plea.
             For
             thô
             punishment
             be
             annexed
             to
             Personality
             ,
             and
             Personality
             to
             Consciousness
             ;
             and
             the
             Drunkard
             perhaps
             is
             not
             conscious
             of
             what
             he
             did
             :
             yet
             Human
             Judicatures
             justly
             punish
             
             him
             ,
             because
             the
             Fact
             is
             proved
             against
             ;
             but
             want
             of
             consciousness
             cannot
             be
             proved
             for
             him
             .
             But
             in
             the
             great
             day
             wherein
             the
             
               secrets
               of
               all
               hearts
               shall
               be
               laid
               open
               ,
            
             it
             may
             be
             reasonable
             to
             think
             no
             one
             should
             be
             made
             to
             answer
             ,
             for
             what
             he
             knows
             nothing
             of
             ;
             but
             shall
             receive
             his
             doom
             ,
             his
             
               own
               Conscience
               accusing
            
             ,
             or
             else
             
               excusing
               him
            
             .
          
           
             To
             conclude
             ,
             whatever
             substance
             begins
             to
             exist
             ,
             it
             must
             during
             its
             existence
             be
             the
             same
             :
             whatever
             compositions
             of
             Substances
             begin
             to
             exist
             ,
             during
             the
             union
             of
             those
             Substances
             ,
             the
             concrete
             must
             be
             the
             same
             .
             Whatsoever
             Mode
             begins
             to
             exist
             ,
             during
             its
             existence
             it
             is
             the
             same
             :
             And
             so
             if
             the
             composition
             be
             of
             distinct
             Substances
             ,
             and
             different
             Modes
             ,
             the
             same
             Rule
             holds
             .
             Whence
             it
             appears
             that
             the
             difficulty
             or
             obscurity
             that
             has
             been
             about
             this
             matter
             ,
             rather
             arises
             from
             the
             
               names
               ill
               used
            
             ,
             than
             from
             any
             
               obscurity
               in
               the
               things
            
             themselves
             .
             For
             whatever
             makes
             the
             specifick
             Idea
             ,
             to
             which
             the
             name
             is
             applied
             ,
             if
             that
             Idea
             be
             steadily
             kept
             to
             ,
             the
             distinction
             of
             any
             thing
             into
             the
             same
             ,
             and
             divers
             ,
             will
             easily
             be
             conceived
             ,
             and
             there
             can
             arise
             no
             doubt
             concerning
             it
             .
          
        
         
           
           
             CHAP.
             XXVIII
             .
             Of
             other
             Relations
             .
          
           
             ALL
             Simple
             Ideas
             ,
             wherein
             are
             Parts
             or
             Degrees
             ,
             afford
             an
             occasion
             of
             comparing
             the
             Subjects
             wherein
             they
             are
             to
             one
             another
             in
             respect
             of
             those
             Simple
             Ideas
             .
             As
             
               Whiter
               ,
               Sweeter
               ,
               More
               ,
               Less
               ,
            
             &c.
             These
             depending
             on
             the
             equality
             ,
             and
             excess
             of
             the
             same
             simple
             Idea
             ,
             in
             several
             Subjects
             may
             be
             called
             ,
             
               Proportional
               Relations
            
             .
          
           
             Another
             occasion
             of
             comparing
             things
             is
             taken
             from
             the
             circumstances
             of
             their
             Origine
             ,
             as
             
               Father
               ,
               Son
               ,
               Brother
            
             ,
             &c.
             
             These
             may
             be
             called
             
               Natural
               Relations
            
             .
          
           
             Sometimes
             the
             foundation
             of
             considering
             things
             ,
             is
             some
             act
             whereby
             any
             one
             comes
             by
             a
             Moral
             Right
             ,
             Power
             ,
             or
             Obligation
             to
             do
             something
             :
             such
             are
             
               General
               ,
               Captain
               ,
               Burgher
            
             ;
             these
             are
             Instituted
             ,
             and
             
               Voluntary
               Relations
            
             ,
             and
             may
             be
             distinguished
             from
             the
             Natural
             ,
             in
             that
             they
             are
             alterable
             and
             separable
             from
             the
             Persons
             to
             whom
             they
             sometimes
             belonged
             ,
             
             thô
             neither
             of
             the
             Substances
             so
             Related
             be
             destroyed
             .
             But
             Natural
             Relations
             are
             not
             alterable
             ,
             but
             are
             as
             lasting
             as
             their
             Subjects
             .
          
           
             Another
             Relation
             is
             the
             conformity
             or
             disagreement
             of
             Mens
             voluntary
             Actions
             to
             a
             Rule
             to
             which
             they
             are
             referred
             ,
             and
             by
             which
             they
             are
             judged
             of
             :
             These
             may
             be
             called
             
               Moral
               Relations
            
             .
             It
             is
             this
             Conformity
             or
             Disagreement
             of
             our
             actions
             to
             some
             Law
             (
             whereby
             Good
             or
             Evil
             is
             drawn
             on
             us
             from
             the
             Will
             and
             Power
             of
             the
             Law-maker
             ,
             and
             is
             what
             we
             call
             Reward
             or
             Punishment
             )
             that
             renders
             our
             Actions
             Morally
             Good
             ,
             or
             Evil.
             
          
           
             Of
             these
             Moral
             Rules
             or
             Laws
             there
             seem
             to
             be
             three
             sorts
             with
             their
             different
             ensorcements
             .
             First
             ,
             The
             
               Divine
               Law.
            
             Secondly
             ,
             
               Civil
               Law.
            
             Thirdly
             ,
             
               The
               Law
               of
               Opinion
            
             or
             Reputation
             .
             By
             their
             Relation
             to
             the
             First
             ,
             our
             Actions
             are
             either
             Sins
             or
             Duties
             :
             To
             the
             Second
             ,
             Criminal
             or
             Innocent
             :
             to
             the
             Third
             Vertues
             or
             Vices
             .
          
           
             1st
             .
             By
             the
             
               Divine
               Law
            
             ,
             I
             mean
             that
             Law
             which
             God
             has
             set
             to
             the
             Actions
             of
             Men
             ,
             whether
             promulgated
             to
             them
             by
             the
             light
             of
             Nature
             ,
             or
             the
             voice
             of
             Revelation
             .
          
           
           
             That
             God
             has
             given
             a
             Law
             to
             Mankind
             ,
             seems
             undeniable
             ,
             since
             he
             has
             ,
             First
             ,
             A
             Right
             to
             do
             it
             ,
             we
             are
             his
             Creatures
             .
             Secondly
             ,
             Goodness
             and
             Wisdom
             to
             direct
             our
             Actions
             to
             what
             is
             best
             .
             Thirdly
             ,
             Power
             to
             enforce
             it
             by
             Reward
             ,
             and
             Punishment
             of
             infinite
             Weight
             ,
             and
             Duration
             .
             This
             is
             the
             only
             true
             Touchstone
             of
             Moral
             Rectitude
             ,
             and
             by
             which
             Men
             judge
             of
             the
             most
             considerable
             Moral
             Good
             or
             Evil
             of
             their
             Actions
             :
             That
             is
             ,
             Whether
             as
             Duties
             or
             Sins
             they
             are
             like
             to
             procure
             them
             Happiness
             or
             Misery
             from
             the
             Hands
             of
             the
             Almighty
             .
          
           
             2
             ly
             .
             The
             
               Civil
               Law
            
             ,
             is
             the
             Rule
             set
             by
             the
             Common-wealth
             ,
             to
             the
             Actions
             of
             those
             that
             belong
             to
             it
             .
             This
             Law
             no
             body
             over-looks
             ;
             the
             Rewards
             and
             Punishments
             being
             ready
             at
             hand
             to
             enforce
             it
             ,
             extending
             to
             the
             protecting
             or
             taking
             away
             of
             Life
             ,
             Liberty
             ,
             and
             Estate
             of
             those
             who
             observe
             or
             disobey
             it
             .
          
           
             3ly
             .
             The
             Law
             of
             Opinion
             or
             Reputation
             .
             Vertue
             and
             Vice
             are
             Names
             supposed
             every
             where
             ,
             to
             stand
             for
             Actions
             in
             their
             own
             Nature
             ,
             Right
             and
             Wrong
             .
             As
             far
             as
             they
             are
             really
             so
             applied
             ,
             they
             so
             far
             are
             co-incident
             with
             the
             Divine
             
             Law.
             But
             it
             is
             visible
             that
             these
             Names
             in
             the
             particular
             instances
             of
             their
             application
             ,
             through
             the
             several
             Nations
             and
             Societies
             of
             Men
             ,
             are
             constantly
             attributed
             only
             to
             such
             Actions
             as
             in
             each
             Countrey
             and
             Society
             ,
             are
             in
             Reputation
             or
             Discredit
             .
             So
             that
             the
             measure
             of
             what
             is
             every
             where
             called
             and
             esteemed
             Vertue
             and
             Vice
             ,
             is
             the
             approbation
             or
             dislike
             ,
             praise
             or
             blame
             ,
             which
             by
             a
             tacit
             Consent
             establishes
             it self
             in
             the
             Societies
             and
             Tribes
             of
             Men
             in
             the
             World
             ;
             whereby
             several
             Actions
             come
             to
             find
             Credit
             or
             Disgrace
             amongst
             them
             ,
             according
             to
             the
             Judgment
             ,
             Maxims
             or
             Fashions
             of
             the
             place
             .
          
           
             That
             this
             is
             so
             ,
             appears
             hence
             ;
             That
             tho'
             that
             passes
             for
             Vertue
             in
             one
             place
             ,
             which
             is
             elsewhere
             accounted
             Vice
             ;
             yet
             every
             where
             Vertue
             and
             
               Praise
               ,
               Vice
            
             and
             Blame
             go
             together
             ;
             Vertue
             is
             every
             where
             that
             which
             is
             thought
             Praise-worthy
             :
             and
             nothing
             else
             but
             that
             which
             has
             the
             allowance
             of
             publick
             Esteem
             ,
             is
             called
             Vertue
             .
             These
             have
             so
             close
             an
             Alliance
             ,
             that
             they
             are
             often
             called
             by
             the
             same
             name
             .
          
           
           
             'T
             is
             true
             ,
             Vertue
             and
             Vice.
             do
             in
             a
             great
             measure
             every
             where
             correspond
             with
             the
             unchangeable
             Rule
             of
             Right
             and
             Wrong
             ,
             which
             the
             Laws
             of
             God
             have
             established
             ;
             because
             the
             observation
             of
             these
             Laws
             visibly
             secures
             and
             advances
             the
             general
             Good
             of
             Mankind
             ,
             and
             the
             neglect
             of
             them
             breeds
             Mischief
             and
             Confusion
             :
             and
             therefore
             Men
             without
             renouncing
             all
             Sense
             and
             Reason
             ,
             and
             their
             own
             Interest
             ,
             could
             not
             generally
             mistake
             in
             placing
             their
             commendation
             and
             blame
             on
             that
             side
             ,
             that
             deserved
             it
             not
             .
          
           
             They
             who
             think
             not
             Commendation
             and
             Disgrace
             sufficient
             motives
             to
             engage
             Men
             to
             accommodate
             themselves
             to
             the
             Opinions
             and
             Rules
             of
             those
             with
             whom
             they
             converse
             ,
             seem
             little
             skill'd
             in
             the
             History
             of
             Mankind
             .
             The
             greatest
             part
             whereof
             govern
             themselves
             chiefly
             by
             this
             
               Law
               of
               Fashion
            
             .
          
           
             The
             penalties
             that
             attend
             the
             breach
             of
             God's
             Laws
             are
             seldom
             seriously
             reflected
             on
             ,
             and
             those
             that
             do
             reflect
             on
             them
             ,
             entertain
             Thoughts
             of
             future
             reconciliation
             .
             And
             for
             the
             punishment
             due
             from
             the
             Laws
             of
             the
             Common-wealth
             ,
             Men
             flatter
             themselves
             with
             the
             
             hopes
             of
             Impunity
             :
             But
             no
             Man
             escapes
             Censure
             and
             Dislike
             who
             offends
             against
             Fashion
             ;
             nor
             is
             there
             one
             of
             ten
             thousand
             stiff
             and
             insensible
             enough
             ,
             to
             bear
             up
             under
             the
             constant
             dislike
             and
             condemnation
             of
             his
             own
             Club.
             
          
           
             Morality
             then
             is
             nothing
             but
             a
             Relation
             to
             these
             Laws
             or
             Rules
             ;
             And
             these
             Rules
             being
             nothing
             but
             a
             collection
             of
             several
             simple
             Ideas
             ;
             The
             conformity
             thereto
             is
             but
             so
             ordering
             the
             Action
             ,
             that
             the
             Simple
             Ideas
             belonging
             to
             it
             ,
             may
             correspond
             to
             those
             which
             the
             Law
             requires
             .
             By
             which
             we
             see
             how
             Moral
             Beings
             ,
             and
             Notions
             are
             founded
             on
             ,
             and
             terminated
             in
             the
             Simple
             Ideas
             of
             Sensation
             and
             Reflection
             .
             For
             example
             ,
             Let
             us
             consider
             the
             Complex
             Idea
             signified
             by
             the
             word
             Murder
             .
             First
             from
             Reflection
             ,
             we
             have
             the
             Ideas
             of
             
               Willing
               ,
               Considering
               ,
               Purposing
               ,
               Malice
               ,
            
             &c.
             
             Also
             of
             
               Life
               ,
               Perception
            
             ,
             and
             Self-motion
             .
             Secondly
             from
             Sensation
             ,
             we
             have
             the
             Ideas
             of
             Man
             ,
             and
             of
             some
             Action
             whereby
             we
             put
             an
             end
             to
             that
             Perception
             ,
             and
             Motion
             in
             the
             Man
             ,
             all
             which
             Simple
             Ideas
             ,
             are
             comprehended
             in
             the
             word
             Murder
             .
          
           
           
             This
             collection
             of
             Simple
             Ideas
             being
             found
             to
             agree
             or
             disagree
             with
             the
             esteem
             of
             the
             Country
             I
             have
             been
             bred
             in
             ,
             and
             to
             be
             held
             worthy
             of
             praise
             or
             blame
             ,
             I
             call
             the
             Action
             Vertuous
             ,
             or
             Vicious
             .
             If
             I
             have
             the
             Will
             of
             a
             Supreme
             Invisible
             ,
             Law-maker
             for
             my
             Rule
             ,
             then
             ,
             as
             I
             suppose
             the
             Action
             commanded
             or
             forbidden
             by
             God
             ,
             I
             call
             it
             Good
             or
             Evil
             ,
             Sin
             or
             Duty
             :
             If
             I
             compare
             it
             with
             the
             Civil-Law
             of
             my
             Country
             ,
             I
             call
             it
             
               Lawful
               or
               Unlawful
            
             ,
             a
             Crime
             or
             no
             Crime
             .
          
           
             Moral
             Actions
             may
             be
             considered
             Two
             ways
             ,
          
           
             First
             ,
             as
             they
             are
             in
             themselves
             a
             collection
             of
             Simple
             Ideas
             ,
             in
             which
             Sense
             they
             are
             positive
             absolute
             Ideas
             .
          
           
             Secondly
             ,
             As
             Good
             ,
             or
             Bad
             ,
             or
             Indifferent
             :
             in
             this
             respect
             they
             are
             Relative
             ,
             it
             being
             their
             conformity
             or
             disagreement
             with
             some
             Rule
             ,
             that
             makes
             them
             be
             so
             .
             We
             ought
             carefully
             to
             distinguish
             between
             the
             positive
             Idea
             of
             the
             Action
             ,
             and
             the
             reference
             it
             has
             to
             a
             Rule
             :
             both
             which
             are
             commonly
             comprehended
             under
             one
             name
             ,
             which
             often
             occasions
             confusion
             ,
             and
             misleads
             the
             Judgment
             .
          
           
             It
             would
             be
             infinite
             to
             go
             over
             all
             sorts
             of
             Relations
             ;
             I
             have
             here
             mentioned
             
             some
             of
             the
             most
             considerable
             ,
             and
             such
             as
             may
             serve
             to
             let
             us
             see
             from
             whence
             we
             get
             our
             Ideas
             of
             Relations
             ,
             and
             wherein
             they
             are
             founded
             .
          
        
         
           
             CHAP.
             XXIX
             .
             
               Of
               clear
               obscure
               ,
               distinct
               and
               confused
            
             Ideas
             .
          
           
             HAving
             shewn
             the
             Original
             of
             our
             Ideas
             ,
             and
             taken
             a
             view
             of
             their
             several
             sorts
             :
             I
             shall
             offer
             some
             few
             other
             Considerations
             concerning
             them
             .
             The
             First
             ,
             is
             that
             some
             are
             clear
             ,
             others
             obscure
             :
             some
             distinct
             ,
             and
             others
             confused
             .
          
           
             Our
             Simple
             Ideas
             are
             clear
             ,
             when
             they
             are
             such
             as
             the
             Objects
             themselves
             from
             whence
             they
             were
             taken
             ,
             did
             in
             a
             well-ordered
             Sensation
             or
             Perception
             present
             them
             .
             Whilst
             the
             Memory
             retains
             them
             thus
             ,
             and
             can
             produce
             them
             so
             to
             the
             Mind
             when
             it
             has
             occasion
             to
             consider
             them
             ,
             they
             are
             clear
             Ideas
             .
          
           
             Our
             
               Complex
               Ideas
            
             are
             clear
             when
             the
             Ideas
             that
             go
             to
             their
             Composition
             are
             clear
             :
             and
             the
             Number
             and
             Order
             of
             
             those
             Simple
             Ideas
             ,
             that
             are
             their
             Ingredients
             ,
             is
             determinate
             and
             certain
             .
          
           
             The
             cause
             of
             
               Obscurity
               in
               Simple
            
             Ideas
             seems
             to
             be
             either
             dull
             Organs
             ,
             or
             slight
             Impressions
             made
             by
             the
             Objects
             ,
             or
             a
             weakness
             in
             the
             Memory
             ,
             not
             able
             to
             retain
             them
             as
             received
             .
          
           
             A
             
               distinct
               Idea
            
             is
             that
             wherein
             the
             Mind
             perceives
             a
             difference
             from
             all
             other
             :
             And
             a
             Confused
             ,
             is
             such
             an
             one
             as
             is
             not
             sufficiently
             distinguishable
             from
             another
             from
             which
             it
             ought
             to
             be
             different
             .
             Obscurity
             is
             opposed
             to
             Clearness
             .
             Confusion
             to
             Distinctness
             .
          
           
             Confusion
             is
             occasioned
             chiefly
             by
             the
             following
             defaults
             .
          
           
             First
             ,
             When
             any
             
               Complex
               Idea
            
             (
             for
             it
             is
             
               Complex
               Ideas
            
             that
             are
             most
             liable
             to
             Confusion
             )
             is
             made
             up
             of
             too
             small
             a
             number
             of
             Simple
             Ideas
             ,
             and
             such
             as
             are
             common
             to
             other
             things
             :
             Whereby
             the
             differences
             that
             make
             it
             deserve
             a
             different
             name
             ,
             are
             left
             out
             .
             Thus
             an
             Idea
             of
             a
             Leopard
             being
             conceived
             only
             as
             a
             spotted
             Beast
             ,
             is
             Confused
             ;
             it
             not
             being
             thereby
             sufficiently
             distinguished
             from
             a
             Panther
             ,
             and
             other
             sorts
             of
             Beasts
             that
             are
             spotted
             .
          
           
           
             Secondly
             ,
             When
             the
             Ideas
             are
             so
             jumbled
             together
             in
             the
             Complex
             one
             ,
             that
             it
             is
             not
             easily
             discernible
             ,
             whether
             it
             more
             belongs
             to
             the
             name
             given
             it
             ,
             than
             to
             any
             other
             .
             We
             may
             conceive
             this
             Confusion
             by
             a
             sort
             of
             Pictures
             ,
             usually
             shewn
             ,
             wherein
             the
             Colours
             mark
             out
             very
             odd
             and
             unusual
             Figures
             ,
             and
             have
             no
             discernible
             Order
             in
             their
             position
             .
             This
             ,
             when
             said
             to
             be
             the
             Picture
             of
             a
             Man
             or
             Caesar
             ,
             we
             reckon
             Confused
             ,
             because
             it
             is
             not
             discernible
             in
             that
             State
             ,
             to
             belong
             more
             to
             the
             name
             Man
             or
             Caesar
             ,
             than
             to
             the
             name
             Baboon
             or
             Pompey
             .
             But
             when
             a
             Cylindrical
             Mirrour
             rightly
             placed
             ,
             hath
             reduced
             those
             irregular
             Lines
             on
             the
             Table
             ,
             into
             their
             due
             Order
             and
             Proportion
             ,
             then
             the
             Eye
             presently
             sees
             that
             it
             is
             a
             Man
             ,
             or
             Caesar
             :
             that
             is
             ,
             that
             it
             belongs
             to
             those
             Names
             ,
             and
             is
             sufficiently
             distinguishable
             from
             a
             Baboon
             or
             Pompey
             ;
             that
             is
             ,
             from
             the
             Ideas
             signified
             by
             those
             Names
             .
          
           
             Thirdly
             ,
             When
             any
             one
             of
             our
             Ideas
             signified
             by
             a
             Name
             is
             uncertain
             and
             undetermined
             .
             Thus
             he
             that
             puts
             in
             ,
             or
             leaves
             out
             an
             Idea
             out
             of
             his
             Complex
             one
             of
             Church
             or
             Idolatry
             ,
             every
             time
             that
             he
             thinks
             of
             either
             ,
             and
             holds
             not
             
             steady
             to
             any
             one
             precise
             combination
             of
             Ideas
             ,
             that
             makes
             it
             up
             ,
             is
             said
             to
             have
             a
             confused
             Idea
             of
             Church
             or
             Idolatry
             .
             Confusion
             always
             concerns
             Two
             Ideas
             ,
             and
             those
             most
             which
             most
             approach
             one
             another
             .
             To
             avoid
             Confusion
             therefore
             we
             ought
             to
             examine
             what
             other
             it
             is
             in
             danger
             to
             be
             confounded
             with
             ,
             or
             which
             it
             cannot
             easily
             be
             separated
             from
             ;
             and
             that
             will
             be
             found
             an
             Idea
             belonging
             to
             another
             Name
             ,
             and
             so
             should
             be
             a
             different
             thing
             ,
             from
             which
             yet
             it
             is
             not
             sufficiently
             distinct
             ,
             and
             so
             keeps
             not
             that
             difference
             from
             that
             other
             Idea
             which
             the
             different
             Name
             imports
             .
          
           
             It
             is
             to
             be
             observed
             that
             our
             
               Complex
               Ideas
            
             may
             be
             very
             clear
             and
             distinct
             in
             one
             part
             ,
             and
             very
             obscure
             and
             confused
             in
             another
             .
             Thus
             in
             Chiliaedrum
             ,
             or
             Body
             of
             a
             
               thousand
               Sides
            
             ,
             the
             Idea
             of
             the
             Figure
             may
             be
             confused
             ,
             tho'
             that
             of
             the
             Number
             be
             very
             distinct
             :
             We
             can
             discourse
             and
             demonstrate
             concerning
             that
             part
             of
             this
             Complex
             Idea
             which
             depends
             on
             the
             Number
             Thousand
             ;
             thô
             it
             is
             plain
             we
             have
             no
             precise
             Idea
             of
             its
             Figure
             ,
             so
             as
             to
             distinguish
             it
             by
             that
             from
             One
             that
             has
             but
             Nine
             hundred
             ninety
             nine
             Sides
             .
             The
             not
             observing
             this
             ,
             causes
             
             no
             small
             error
             in
             Men's
             Thoughts
             ,
             and
             confusion
             in
             their
             Discourses
             .
          
        
         
           
             CHAP.
             XXX
             .
             Of
             Real
             and
             Fantastical
             Ideas
             .
          
           
             OUR
             Ideas
             in
             reference
             to
             things
             from
             whence
             they
             are
             taken
             ,
             or
             which
             they
             may
             be
             supposed
             to
             represent
             ,
             come
             under
             a
             Threefold
             Distinction
             ,
             and
             are
             First
             either
             Real
             or
             Fantastical
             .
             Secondly
             Adequate
             or
             Inadequate
             .
             Thirdly
             True
             or
             False
             .
          
           
             By
             
               Real
               Ideas
            
             I
             mean
             such
             as
             have
             a
             Foundation
             in
             Nature
             ;
             such
             as
             have
             a
             conformity
             with
             the
             Real
             Being
             and
             Existence
             of
             Things
             ,
             or
             with
             their
             Archetypes
             .
          
           
             Fantastical
             are
             such
             as
             have
             no
             foundation
             in
             Nature
             ,
             nor
             any
             conformity
             with
             that
             Reality
             of
             Being
             ,
             to
             which
             they
             are
             referred
             as
             to
             their
             Archetypes
             .
             By
             examining
             the
             several
             sorts
             of
             Ideas
             we
             shall
             find
             ,
             that
             First
             our
             
               Simple
               Ideas
            
             are
             all
             Real
             ;
             not
             that
             they
             are
             Images
             or
             Representations
             of
             what
             does
             exist
             ,
             but
             as
             they
             are
             the
             certain
             Effects
             of
             
             Powers
             in
             things
             without
             us
             ,
             Ordained
             by
             our
             Maker
             ,
             to
             produce
             in
             us
             such
             Sensations
             :
             They
             are
             Real
             Ideas
             in
             us
             ,
             whereby
             we
             distinguish
             the
             Qualities
             that
             are
             really
             in
             things
             themselves
             .
          
           
             Their
             Reality
             lies
             in
             the
             steady
             Correspondence
             they
             have
             with
             the
             distinct
             Constitutions
             of
             real
             Beings
             .
             But
             whether
             they
             answer
             to
             those
             Constitutions
             as
             to
             Causes
             or
             Patterns
             ,
             it
             matters
             not
             :
             it
             suffices
             that
             they
             are
             constantly
             produced
             by
             them
             .
          
           
             
               Complex
               Ideas
            
             being
             arbitrary
             combinations
             of
             Simple
             Ideas
             put
             together
             ,
             and
             united
             under
             one
             general
             Name
             ,
             in
             forming
             of
             which
             the
             Mind
             uses
             its
             liberty
             ;
             we
             must
             enquire
             which
             of
             these
             are
             Real
             ,
             and
             which
             Imaginary
             Combinations
             ,
             and
             to
             this
             I
             say
             ,
             that
             ,
          
           
             First
             ,
             Mixed
             Modes
             and
             Relations
             having
             no
             other
             Reality
             ,
             than
             what
             they
             have
             in
             the
             Minds
             of
             Men
             ;
             Nothing
             else
             is
             required
             to
             make
             them
             Real
             ,
             but
             a
             possibility
             of
             Existing
             conformable
             to
             them
             .
             These
             Ideas
             being
             themselves
             Archetypes
             ,
             cannot
             differ
             from
             their
             Archetypes
             ,
             and
             so
             cannot
             be
             Chimerical
             ;
             unless
             any
             one
             will
             jumble
             together
             in
             them
             inconsistent
             Ideas
             .
             Those
             indeed
             
             that
             have
             Names
             assigned
             them
             in
             any
             Language
             ,
             must
             have
             a
             conformity
             to
             the
             ordinary
             signification
             of
             the
             Name
             that
             is
             given
             them
             ,
             that
             they
             may
             not
             be
             thought
             Fantastical
             .
          
           
             Secondly
             ,
             Our
             Complex
             Ideas
             of
             Substances
             being
             made
             ,
             in
             reference
             to
             things
             existing
             without
             us
             ,
             whose
             Representations
             they
             are
             thought
             ,
             are
             no
             farther
             real
             ,
             than
             as
             they
             are
             such
             combinations
             of
             Simple
             Ideas
             ,
             as
             are
             really
             united
             ,
             and
             co-exist
             in
             things
             without
             us
             .
             Those
             are
             Fantastical
             which
             are
             made
             up
             of
             several
             Ideas
             ,
             that
             never
             were
             found
             united
             ,
             as
             Centaur
             ,
             &c.
             
          
        
         
           
             CHAP.
             XXXI
             .
             Of
             Ideas
             Adequate
             or
             Inadequate
             .
          
           
             REal
             Ideas
             are
             either
             1.
             
             Adequate
             ,
             which
             perfectly
             represents
             those
             Archetypes
             which
             the
             Mind
             supposes
             them
             taken
             from
             ,
             and
             which
             it
             makes
             them
             to
             stand
             for
             .
             
               Secondly
               ,
               Inadequate
               ,
               which
            
             are
             such
             as
             do
             but
             partially
             or
             incompleatly
             represent
             those
             Archetypes
             to
             
             which
             they
             are
             referred
             :
             whence
             it
             appears
             .
          
           
             First
             ,
             that
             all
             our
             
               Simple
               Ideas
            
             are
             Adequate
             ,
             for
             they
             being
             but
             the
             effects
             of
             certain
             Powers
             in
             things
             fitted
             and
             ordained
             by
             God
             ,
             to
             produce
             such
             Sensations
             in
             us
             ;
             they
             cannot
             but
             be
             Correspondent
             and
             Adequate
             to
             such
             Powers
             ,
             and
             we
             are
             sure
             they
             agree
             to
             the
             reality
             of
             things
             .
          
           
             Secondly
             ,
             Our
             
               Complex
               Ideas
               of
               Modes
            
             being
             Voluntary
             collections
             of
             Simple
             Ideas
             ,
             which
             the
             Mind
             puts
             together
             without
             reference
             to
             any
             real
             Archetypes
             ,
             cannot
             but
             be
             
               Adequate
               Ideas
            
             .
             They
             are
             referred
             to
             no
             other
             Pattern
             ,
             nor
             made
             by
             any
             Original
             ,
             but
             the
             Good-liking
             and
             Will
             of
             him
             that
             makes
             the
             Combination
             .
             If
             indeed
             one
             would
             conform
             his
             Idea
             ,
             to
             that
             which
             is
             formed
             by
             another
             Person
             ,
             it
             may
             be
             Wrong
             or
             Inadequate
             ,
             because
             they
             agree
             not
             to
             that
             which
             the
             Mind
             designs
             to
             be
             their
             Archetype
             and
             Pattern
             .
             In
             which
             respect
             only
             ,
             any
             Ideas
             of
             Modes
             can
             be
             Wrong
             ,
             Imperfect
             or
             Inadequate
             .
          
           
             Thirdly
             ,
             Our
             
               Ideas
               of
               Substances
            
             ,
             have
             in
             the
             Mind
             a
             double
             Reference
             :
             First
             ,
             They
             are
             sometimes
             referred
             to
             a
             supposed
             
             real
             Essence
             ,
             of
             each
             species
             of
             Things
             .
             Secondly
             ,
             They
             are
             designed
             for
             Representations
             in
             the
             mind
             of
             Things
             that
             do
             exist
             ,
             by
             Ideas
             discoverable
             in
             them
             :
             in
             both
             which
             respects
             they
             are
             Inadaequate
             .
          
           
             First
             ,
             If
             the
             Names
             of
             Substances
             stand
             for
             Things
             ,
             as
             supposed
             to
             have
             certain
             real
             Essences
             ,
             whereby
             they
             are
             of
             this
             or
             that
             Species
             ,
             (
             of
             which
             real
             Essences
             Men
             are
             wholly
             ignorant
             and
             know
             nothing
             )
             it
             plainly
             follows
             that
             the
             Ideas
             they
             have
             in
             their
             Minds
             ,
             being
             referr'd
             to
             real
             Essences
             ,
             as
             Archetypes
             which
             are
             unknown
             ,
             they
             must
             be
             so
             far
             from
             being
             Adequate
             ,
             that
             they
             cannot
             be
             supposed
             to
             be
             any
             Representation
             of
             them
             at
             all
             .
             Our
             Complex
             Ideas
             of
             Substances
             are
             ,
             as
             has
             been
             shewn
             ,
             nothing
             but
             certain
             collections
             of
             Simple
             Ideas
             that
             have
             been
             observed
             ,
             or
             supposed
             constantly
             to
             Exist
             together
             .
             But
             ,
             such
             a
             Complex
             Idea
             cannot
             be
             the
             real
             Essence
             of
             any
             Substance
             :
             For
             then
             the
             Properties
             we
             discover
             in
             it
             would
             be
             deducible
             from
             it
             ,
             and
             their
             necessary
             connexion
             with
             it
             be
             known
             ,
             as
             all
             the
             Properties
             of
             a
             Triangle
             depend
             on
             ,
             and
             are
             deducible
             from
             the
             Complex
             Idea
             of
             
               Three
               Lines
               
               including
               a
               Space
               :
            
             But
             it
             is
             certain
             that
             in
             our
             Complex
             Ideas
             of
             Substances
             ,
             are
             not
             contained
             in
             such
             Ideas
             on
             which
             all
             the
             other
             Qualities
             that
             are
             to
             be
             found
             in
             them
             depend
             .
          
           
             Secondly
             ,
             Those
             that
             take
             their
             Ideas
             of
             Substances
             from
             their
             sensible
             Qualities
             ,
             cannot
             form
             Adequate
             Idaeas
             of
             them
             :
             because
             their
             Qualities
             and
             Powers
             are
             so
             various
             ,
             that
             no
             Man's
             Complex
             Idaea
             can
             contain
             them
             all
             .
             Most
             of
             our
             Simple
             Idaeas
             ,
             whereof
             our
             Complex
             ones
             of
             Substances
             do
             consist
             ,
             are
             Powers
             which
             being
             Relations
             to
             other
             Substances
             ;
             we
             cannot
             be
             sure
             we
             know
             all
             the
             Powers
             ,
             till
             we
             have
             tryed
             what
             changes
             they
             are
             fitted
             to
             give
             and
             receive
             from
             other
             Substances
             ,
             in
             their
             several
             ways
             of
             Application
             :
             which
             being
             impossible
             to
             be
             tryed
             upon
             one
             Body
             ,
             much
             less
             upon
             All
             ,
             It
             is
             impossible
             we
             should
             have
             Adequate
             Idaeas
             of
             any
             Substance
             ,
             made
             of
             a
             collection
             of
             all
             its
             properties
             .
          
        
         
           
           
             CHAP.
             XXXII
             .
             Of
             True
             and
             False
             Ideas
             .
          
           
             TRuth
             and
             Falshood
             in
             propriety
             of
             Speech
             belong
             only
             to
             Propositions
             ;
             and
             when
             Ideas
             are
             termed
             True
             or
             False
             ,
             there
             is
             some
             secret
             or
             tacit
             Proposition
             ,
             which
             is
             the
             foundation
             of
             that
             Denomination
             .
             Our
             Ideas
             being
             nothing
             but
             Appearances
             or
             Perceptions
             in
             the
             Mind
             ,
             can
             in
             strictness
             of
             Speech
             no
             more
             be
             said
             to
             be
             True
             or
             False
             ,
             than
             single
             Names
             of
             Things
             .
             The
             Idea
             of
             Centaur
             has
             no
             more
             Falshood
             in
             it
             ,
             when
             it
             appears
             in
             our
             Minds
             ,
             than
             the
             name
             Centaur
             when
             it
             is
             pronounced
             or
             writ
             on
             Paper
             .
             For
             Truth
             or
             Falshood
             lying
             always
             in
             some
             Affirmation
             or
             Negation
             ,
             our
             Ideas
             are
             not
             capable
             any
             of
             them
             ,
             of
             being
             false
             ,
             till
             the
             Mind
             passes
             some
             Judgment
             on
             them
             ;
             that
             is
             ,
             affirms
             or
             denies
             something
             of
             them
             .
             In
             a
             Metaphysical
             Sense
             they
             may
             be
             said
             to
             be
             true
             ,
             that
             is
             ,
             to
             be
             really
             such
             as
             they
             exist
             ;
             tho'
             in
             things
             called
             true
             ,
             even
             in
             that
             
             Sense
             ,
             there
             is
             perhaps
             a
             secret
             reference
             to
             our
             Ideas
             ,
             looked
             upon
             as
             the
             Standards
             of
             that
             Truth
             ;
             which
             amounts
             to
             a
             
               Mental
               Proposition
            
             .
          
           
             When
             the
             Mind
             refers
             any
             of
             its
             Ideas
             to
             any
             thing
             extraneous
             to
             it
             ,
             they
             are
             then
             capable
             of
             being
             True
             or
             False
             :
             because
             in
             such
             a
             reference
             the
             Mind
             makes
             a
             tacit
             supposition
             of
             their
             conformity
             to
             that
             thing
             ;
             which
             supposition
             ,
             as
             it
             is
             True
             or
             False
             ,
             so
             the
             Ideas
             themselves
             come
             to
             be
             denominated
             ,
             This
             happens
             in
             these
             cases
             :
          
           
             First
             ,
             When
             the
             Mind
             supposes
             its
             Idea
             ,
             conformable
             to
             that
             in
             other
             Mens
             Minds
             ,
             called
             by
             the
             same
             name
             ,
             such
             as
             that
             of
             
               Justice
               ,
               Vertue
            
             ,
             &c.
             
          
           
             Secondly
             ,
             When
             the
             Mind
             supposes
             any
             Idea
             conformable
             to
             some
             real
             Existence
             .
             Thus
             that
             of
             a
             Man
             is
             True
             ,
             that
             of
             Centaur
             False
             ,
             the
             one
             having
             a
             conformity
             to
             what
             has
             really
             existed
             ;
             the
             other
             not
             .
          
           
             Thirdly
             ,
             When
             the
             Mind
             refers
             any
             of
             its
             Ideas
             to
             that
             real
             Constitution
             ,
             and
             Essence
             of
             any
             thing
             whereon
             all
             its
             Properties
             depend
             :
             and
             thus
             the
             greatest
             part
             ,
             if
             not
             all
             our
             
               Ideas
               of
               Substances
            
             ,
             are
             false
             .
          
           
           
             As
             to
             the
             First
             ,
             When
             we
             judge
             of
             our
             Ideas
             by
             their
             conformity
             to
             those
             of
             other
             Men
             ,
             they
             may
             be
             any
             of
             them
             False
             .
             But
             Simple
             Ideas
             are
             least
             liable
             to
             be
             so
             mistaken
             ;
             we
             seldom
             mistake
             Green
             for
             Blue
             ,
             or
             Bitter
             for
             Sweet
             ;
             much
             less
             do
             we
             confound
             the
             Names
             belonging
             to
             different
             Senses
             ,
             and
             call
             a
             Colour
             by
             the
             name
             of
             a
             Taste
             .
             Complex
             Ideas
             are
             much
             more
             liable
             to
             Falshood
             in
             this
             particular
             :
             and
             those
             of
             Mixed
             Modes
             more
             than
             Substances
             .
             Because
             in
             Substances
             their
             sensible
             Qualities
             serve
             for
             the
             most
             part
             to
             distinguish
             them
             clearly
             :
             But
             in
             Mixed
             Modes
             we
             are
             more
             uncertain
             ,
             and
             we
             may
             call
             that
             Justice
             ,
             which
             ought
             to
             be
             called
             by
             another
             name
             .
             The
             reason
             of
             this
             is
             ,
             That
             the
             abstract
             Ideas
             of
             Mixed
             Modes
             ,
             being
             Mens
             voluntary
             Combinations
             of
             such
             a
             precise
             collection
             of
             Simple
             Ideas
             ,
             we
             have
             nothing
             else
             to
             refer
             our
             Ideas
             of
             Mixed
             Modes
             as
             Standards
             to
             ;
             but
             the
             Ideas
             of
             those
             who
             are
             thought
             to
             use
             names
             in
             their
             proper
             significations
             :
             and
             so
             as
             our
             Ideas
             conform
             or
             differ
             from
             them
             ,
             they
             pass
             for
             True
             or
             False
             .
          
           
           
             As
             to
             the
             Second
             ,
             When
             we
             refer
             our
             Ideas
             to
             the
             real
             Existence
             of
             Things
             ,
             none
             can
             be
             termed
             False
             ,
             but
             our
             Complex
             Ideas
             of
             Substances
             .
             For
             our
             Simple
             Ideas
             being
             nothing
             but
             Perceptions
             in
             us
             answerable
             to
             certain
             Powers
             in
             external
             Objects
             ,
             their
             Truth
             consists
             in
             nothing
             but
             such
             appearances
             ,
             as
             are
             produced
             in
             us
             suitable
             to
             those
             Powers
             :
             Neither
             do
             they
             become
             liable
             to
             the
             imputation
             of
             Falshood
             ,
             whether
             we
             judge
             these
             Ideas
             to
             be
             in
             the
             Things
             themselves
             ,
             or
             no.
             For
             God
             having
             set
             them
             as
             Marks
             of
             distinguishing
             Things
             ,
             that
             we
             may
             be
             able
             to
             discern
             one
             thing
             from
             another
             ;
             and
             thereby
             chuse
             them
             as
             we
             have
             occasion
             :
             It
             alters
             not
             the
             nature
             of
             our
             Simple
             Ideas
             ,
             whether
             we
             think
             the
             Idea
             of
             Blue
             (
             for
             instance
             )
             to
             be
             in
             the
             Violet
             it self
             ,
             or
             in
             the
             Mind
             only
             :
             And
             it
             is
             equally
             from
             that
             appearance
             to
             be
             denominated
             Blue
             ,
             whether
             it
             be
             that
             real
             Colour
             ,
             or
             only
             a
             peculiar
             Texture
             in
             it
             ,
             that
             causes
             in
             us
             that
             Idea
             :
             Since
             the
             name
             Blue
             notes
             properly
             nothing
             but
             that
             mark
             of
             distinction
             ,
             that
             is
             in
             a
             Violet
             ,
             discernible
             only
             by
             our
             Eyes
             ,
             whatever
             it
             consists
             in
             .
          
           
           
             Neither
             would
             our
             Simple
             Ideas
             be
             False
             ,
             if
             by
             the
             different
             structure
             of
             our
             Organs
             it
             were
             so
             ordered
             ,
             that
             the
             same
             Object
             should
             produce
             in
             several
             Mens
             Minds
             different
             Ideas
             .
             For
             this
             could
             never
             be
             known
             ,
             since
             Objects
             would
             operate
             constantly
             after
             the
             same
             manner
             .
             It
             is
             most
             probable
             nevertheless
             ,
             that
             the
             Ideas
             produced
             by
             Objects
             in
             different
             Mens
             Minds
             ,
             are
             very
             near
             and
             undiscernibly
             like
             .
             Names
             of
             Simple
             Ideas
             may
             be
             mis-applied
             ,
             as
             a
             Man
             ignorant
             in
             the
             English
             Tongue
             may
             call
             
               Purple
               ,
               Scarlet
            
             :
             but
             this
             makes
             no
             Falshood
             in
             the
             Ideas
             .
          
           
             Complex
             Ideas
             of
             Modes
             ,
             cannot
             be
             False
             in
             reference
             to
             the
             Essence
             of
             any
             thing
             really
             Existing
             ;
             Because
             they
             have
             no
             reference
             to
             any
             pattern
             Existing
             ,
             or
             made
             by
             Nature
             .
          
           
             Our
             Complex
             Ideas
             of
             Substances
             ,
             being
             all
             referr'd
             to
             patterns
             in
             Things
             themselves
             ,
             may
             be
             False
             .
             They
             are
             so
             ,
             First
             ,
             When
             looked
             upon
             as
             representations
             of
             the
             unknown
             Essences
             of
             Things
             .
             Secondly
             ,
             When
             they
             put
             together
             Simple
             Ideas
             which
             in
             the
             real
             Existence
             of
             Things
             ,
             have
             no
             Union
             :
             as
             in
             
               Centaur
               .
               Thirdly
            
             ,
             When
             from
             any
             collection
             of
             
             Simple
             Ideas
             ,
             that
             do
             always
             Exist
             together
             ,
             there
             is
             separated
             by
             a
             direct
             Negation
             any
             one
             Simple
             Idea
             ,
             which
             is
             constantly
             joyned
             with
             them
             .
             Thus
             ,
             if
             from
             Extension
             ,
             Solidity
             ,
             Fixedness
             ,
             Malleableness
             ,
             Fusibility
             ,
             &c.
             we
             remove
             the
             Colour
             observed
             in
             Gold.
             
          
           
             If
             this
             Idea
             be
             only
             left
             out
             of
             the
             Complex
             one
             of
             Gold
             ,
             it
             is
             to
             be
             looked
             on
             as
             an
             inadequate
             and
             imperfect
             ,
             rather
             than
             a
             False
             one
             :
             since
             ,
             thô
             it
             contains
             not
             all
             the
             Simple
             Ideas
             ,
             that
             are
             united
             in
             Nature
             :
             yet
             it
             puts
             none
             together
             ,
             but
             what
             do
             really
             Exist
             together
             .
          
           
             Upon
             the
             whole
             ,
             I
             think
             that
             our
             Ideas
             as
             they
             are
             considered
             by
             the
             Mind
             ,
             either
             in
             reference
             to
             the
             proper
             signification
             of
             their
             Names
             ,
             or
             in
             reference
             to
             the
             reality
             of
             Things
             ,
             may
             more
             proproperly
             be
             called
             Right
             or
             
               Wrong
               Ideas
            
             ,
             according
             as
             they
             agree
             or
             disagree
             to
             those
             Patterns
             to
             which
             they
             are
             referred
             .
             The
             Ideas
             that
             are
             in
             Mens
             Minds
             simply
             considered
             ,
             cannot
             be
             wrong
             ,
             unless
             Complex
             Ideas
             ,
             wherein
             inconsistent
             Parts
             are
             jumbled
             together
             .
             All
             other
             Ideas
             are
             in
             themselves
             Right
             ,
             and
             the
             Knowledge
             about
             them
             right
             ,
             and
             true
             
             Knowledge
             .
             But
             when
             we
             come
             to
             refer
             them
             to
             any
             Patterns
             ,
             or
             Archetypes
             ,
             then
             they
             are
             capable
             of
             being
             wrong
             ,
             as
             far
             as
             they
             disagree
             with
             such
             Archetypes
             .
          
           
             Having
             thus
             given
             an
             account
             of
             the
             
               Original
               Sorts
            
             and
             Extent
             of
             our
             Ideas
             ,
             which
             are
             the
             materials
             of
             our
             Knowledge
             ,
             before
             I
             proceed
             to
             shew
             what
             use
             the
             Understanding
             makes
             of
             them
             ,
             and
             what
             Knowledge
             we
             have
             by
             them
             ,
             I
             find
             it
             necessary
             ,
             because
             of
             that
             close
             connexion
             between
             Ideas
             ,
             and
             Words
             ;
             and
             that
             constant
             Relation
             ,
             which
             our
             Abstract
             Ideas
             and
             General
             Words
             have
             one
             with
             another
             ,
             to
             consider
             ,
             First
             ,
             The
             
               Nature
               ,
               Use
            
             ,
             and
             Signification
             of
             Language
             ,
             which
             therefore
             must
             be
             the
             business
             of
             the
             next
             Book
             .
          
        
      
       
         
         
           BOOK
           III.
           
        
         
           
             CHAP.
             I.
             Of
             Words
             or
             Language
             in
             General
             .
          
           
             GOD
             having
             design'd
             Man
             for
             a
             sociable
             Creature
             ,
             made
             him
             not
             only
             with
             an
             Inclination
             ,
             and
             under
             a
             Necessity
             to
             have
             fellowship
             with
             those
             of
             his
             own
             kind
             :
             But
             furnished
             him
             also
             with
             Language
             ,
             which
             was
             to
             be
             the
             great
             Instrument
             and
             common
             Tye
             of
             Society
             .
             Man
             therefore
             had
             by
             Nature
             his
             Organs
             so
             fashioned
             ,
             as
             to
             be
             fit
             to
             frame
             
               Articulate
               Sounds
            
             ,
             which
             we
             call
             Words
             .
          
           
             But
             besides
             Articulate
             Sounds
             (
             which
             Birds
             may
             be
             taught
             to
             imitate
             )
             it
             was
             further
             necessary
             that
             he
             should
             be
             able
             to
             use
             
               these
               Sounds
            
             as
             Signs
             of
             
               Internal
               Conceptions
            
             ,
             and
             make
             them
             stand
             as
             marks
             
             of
             the
             Ideas
             of
             his
             Mind
             ,
             whereby
             they
             might
             be
             made
             known
             to
             others
             .
          
           
             But
             neither
             is
             it
             enough
             for
             the
             perfection
             of
             Language
             ,
             that
             Sounds
             can
             be
             made
             .
             signs
             of
             Ideas
             ,
             unless
             these
             can
             be
             made
             use
             of
             ,
             so
             as
             to
             comprehend
             several
             particular
             things
             :
             for
             the
             multiplication
             of
             Words
             would
             have
             perplexed
             their
             use
             ,
             had
             every
             particular
             thing
             need
             of
             a
             distinct
             name
             to
             be
             signified
             by
             .
             To
             remedy
             this
             inconvenience
             ,
             Language
             had
             yet
             a
             farther
             improvement
             in
             the
             use
             of
             
               General
               Terms
            
             ,
             whereby
             one
             Word
             was
             made
             to
             mark
             a
             multitude
             of
             particular
             Existences
             ,
             which
             advantageous
             use
             of
             Sounds
             was
             obtained
             only
             by
             the
             difference
             of
             the
             Ideas
             they
             were
             made
             Signs
             of
             .
             Those
             Names
             becoming
             general
             ,
             which
             are
             made
             to
             stand
             for
             
               general
               Ideas
            
             ;
             and
             those
             remaining
             particular
             ,
             where
             the
             Ideas
             they
             are
             used
             for
             are
             particular
             .
             There
             are
             other
             Words
             which
             signify
             the
             Want
             or
             Absence
             of
             Ideas
             ,
             as
             
               Ignorance
               ,
               Barrenness
            
             ,
             &c.
             which
             relate
             to
             positive
             Ideas
             ,
             and
             signify
             their
             Absence
             .
          
           
             It
             is
             observable
             that
             the
             Words
             which
             stand
             for
             Actions
             and
             Notions
             ,
             quite
             removed
             from
             Sense
             ,
             are
             borrowed
             from
             sensible
             
               Ideas
               ,
               v.
               g.
            
             to
             Imagine
             ,
             Apprehend
             ,
             
             Comprehend
             ,
             Understand
             ,
             Adhere
             ,
             Conceive
             ,
             Instill
             ,
             Disgust
             ,
             Disturbance
             ,
             Tranquillity
             ,
             &c.
             which
             are
             all
             taken
             from
             the
             Operations
             of
             Things
             sensible
             ,
             and
             applied
             to
             
               Modes
               of
               Thinking
               .
               Spirit
            
             in
             its
             primary
             signification
             is
             no
             more
             than
             Breath
             ;
             Angel
             a
             Messenger
             .
             By
             which
             we
             may
             guess
             what
             kind
             of
             Notions
             they
             were
             ,
             and
             whence
             derived
             ;
             which
             filled
             the
             Minds
             of
             the
             first
             Beginners
             of
             Languages
             ,
             and
             how
             Nature
             ,
             even
             in
             the
             naming
             of
             things
             unawares
             suggested
             to
             Men
             ,
             the
             Originals
             of
             all
             their
             Knowledge
             :
             whilst
             to
             give
             names
             that
             might
             make
             known
             to
             others
             any
             operations
             they
             felt
             in
             themselves
             ,
             or
             any
             other
             Ideas
             ,
             that
             came
             not
             under
             their
             Senses
             ,
             they
             were
             fain
             to
             borrow
             Words
             from
             the
             ordinary
             and
             known
             Ideas
             of
             Sensation
             .
          
           
             The
             better
             to
             understand
             the
             Use
             and
             Force
             of
             Language
             ,
             as
             subservient
             to
             Knowledge
             ,
             it
             will
             be
             convenient
             to
             consider
             ,
          
           
             First
             ,
             To
             what
             it
             is
             that
             Names
             in
             the
             use
             of
             Language
             are
             immediately
             applyed
             .
          
           
             Secondly
             ,
             Since
             all
             (
             except
             proper
             Names
             )
             are
             General
             ,
             and
             so
             stand
             not
             for
             this
             or
             that
             single
             thing
             ,
             but
             for
             Sorts
             
             and
             Ranks
             :
             it
             will
             be
             necessary
             to
             consider
             what
             those
             sorts
             and
             kinds
             of
             Things
             are
             ;
             wherein
             they
             consist
             ,
             and
             how
             they
             come
             to
             be
             made
             .
             This
             shall
             be
             considered
             in
             the
             following
             Chapters
             .
          
        
         
           
             CHAP
             II.
             Of
             the
             Signification
             of
             Words
             .
          
           
             MAN
             ,
             thô
             he
             have
             great
             variety
             of
             Thoughts
             ,
             yet
             are
             they
             all
             within
             his
             own
             Breast
             ,
             invisible
             and
             hidden
             from
             others
             ,
             nor
             can
             of
             themselves
             be
             made
             to
             appear
             .
             It
             was
             necessary
             therefore
             ,
             for
             the
             comfort
             and
             advantage
             of
             Society
             ,
             that
             Man
             should
             find
             out
             some
             
               External
               Signs
            
             ,
             whereby
             those
             invisible
             Ideas
             might
             be
             made
             known
             to
             others
             .
             For
             which
             purpose
             nothing
             was
             so
             fit
             ,
             either
             for
             Plenty
             or
             Quickness
             ,
             as
             those
             
               Articulate
               Sounds
            
             he
             found
             himself
             able
             to
             make
             .
             Hence
             Words
             came
             to
             be
             made
             use
             of
             by
             Men
             ,
             as
             Signs
             of
             their
             Ideas
             :
             not
             upon
             the
             account
             of
             any
             Natural
             connexion
             between
             Articulate
             Sounds
             ,
             and
             certain
             
             Ideas
             ;
             for
             then
             there
             would
             be
             but
             one
             Language
             amongst
             all
             Men
             :
             but
             by
             a
             voluntary
             Imposition
             ,
             whereby
             such
             a
             Word
             is
             made
             Arbitrarily
             the
             mark
             of
             such
             an
             Idea
             .
             The
             use
             then
             of
             Words
             ,
             is
             to
             be
             sensible
             marks
             of
             our
             Ideas
             :
             and
             the
             Ideas
             they
             stand
             for
             ,
             are
             their
             proper
             and
             
               immediate
               Signification
            
             .
             In
             which
             they
             stand
             for
             nothing
             more
             but
             the
             Ideas
             in
             the
             Mind
             of
             him
             that
             uses
             them
             .
             For
             when
             a
             Man
             speaks
             to
             another
             ,
             it
             is
             that
             he
             may
             be
             understood
             ;
             that
             is
             ,
             That
             his
             Sounds
             may
             make
             known
             his
             Ideas
             to
             the
             Hearer
             .
          
           
             Words
             being
             voluntary
             Signs
             cannot
             be
             imposed
             on
             Things
             we
             know
             not
             :
             this
             would
             be
             to
             make
             them
             Signs
             of
             nothing
             ,
             Sounds
             without
             Significations
             .
             A
             Man
             cannot
             make
             his
             Words
             the
             Signs
             either
             of
             Qualities
             in
             Things
             ,
             or
             of
             Conceptions
             in
             the
             Mind
             of
             another
             ,
             whereof
             he
             has
             none
             in
             his
             own
             .
          
           
             Words
             in
             all
             Mens
             Mouths
             (
             that
             speak
             with
             any
             meaning
             )
             stand
             for
             the
             Ideas
             which
             those
             that
             use
             them
             have
             :
             and
             which
             they
             would
             express
             by
             them
             .
             Thus
             a
             Child
             that
             takes
             notice
             of
             nothing
             more
             in
             the
             Mettal
             he
             hears
             called
             Gold
             ,
             than
             the
             
               Yellow
               Colour
            
             ,
             calls
             the
             same
             Colour
             in
             
             a
             Peacock's
             Tail
             Gold.
             Another
             ,
             that
             hath
             better
             observed
             ,
             adds
             to
             shining
             Yellow
             ,
             great
             weight
             ;
             and
             then
             the
             Sound
             Gold
             stands
             ,
             when
             he
             uses
             it
             ,
             for
             a
             Complex
             Idea
             of
             a
             shining
             Yellow
             ,
             and
             very
             weighty
             substance
             .
          
           
             Thô
             Words
             signify
             properly
             nothing
             but
             the
             Ideas
             in
             Mens
             Minds
             ,
             yet
             they
             are
             in
             their
             Thoughts
             secretly
             referred
             to
             Two
             other
             Things
             .
          
           
             First
             ,
             They
             suppose
             their
             Words
             to
             be
             marks
             of
             Ideas
             ,
             in
             the
             Minds
             of
             other
             Men
             with
             whom
             they
             communicate
             ;
             else
             they
             could
             not
             discourse
             intelligibly
             with
             one
             another
             :
             In
             this
             case
             Men
             stand
             not
             to
             examine
             whether
             their
             Ideas
             ,
             and
             those
             of
             other
             Men
             be
             the
             same
             ;
             they
             think
             it
             enough
             that
             they
             use
             the
             word
             in
             the
             common
             Acceptation
             of
             that
             Language
             .
          
           
             Secondly
             ,
             They
             suppose
             their
             words
             to
             stand
             also
             for
             the
             
               reality
               of
               Things
            
             .
          
           
             Words
             then
             being
             immediately
             the
             signs
             of
             Mens
             Ideas
             ,
             whereby
             they
             express
             their
             Thoughts
             and
             Imaginations
             to
             others
             ,
             there
             arises
             by
             constant
             use
             such
             a
             connexion
             between
             certain
             Sounds
             and
             the
             Ideas
             they
             stand
             for
             ;
             that
             the
             Names
             heard
             almost
             as
             readily
             excite
             
             certain
             Ideas
             ,
             as
             if
             the
             Objects
             themselves
             were
             present
             to
             the
             Senses
             .
          
           
             And
             because
             we
             examine
             not
             precisely
             the
             signification
             of
             Words
             ,
             we
             often
             in
             attentive
             consideration
             set
             our
             Thoughts
             more
             on
             Words
             ,
             than
             Things
             :
             Nay
             ,
             some
             (
             because
             we
             often
             learn
             Words
             before
             we
             know
             the
             Ideas
             they
             stand
             for
             )
             speak
             several
             Words
             no
             otherwise
             than
             Parrots
             do
             ,
             without
             any
             meaning
             at
             all
             .
             But
             so
             far
             as
             Words
             are
             of
             use
             and
             signification
             ,
             so
             far
             there
             is
             a
             constant
             connexion
             between
             the
             Sound
             and
             Idea
             ;
             And
             a
             designation
             that
             the
             one
             stand
             for
             the
             other
             ;
             without
             which
             application
             of
             them
             ,
             they
             are
             nothing
             but
             insignificant
             noise
             .
          
           
             Since
             then
             Words
             signifie
             only
             Mens
             peculiar
             Ideas
             ,
             and
             that
             by
             an
             
               arbitrary
               Imposition
            
             ,
             it
             follows
             that
             every
             Man
             has
             an
             inviolable
             Liberty
             to
             make
             Words
             stand
             for
             what
             Ideas
             he
             pleases
             .
             It
             is
             true
             ,
             common
             use
             by
             a
             tacit
             Consent
             appropriates
             certain
             Sounds
             to
             certain
             Ideas
             in
             all
             Languages
             ;
             which
             so
             far
             limits
             the
             signification
             of
             each
             Sound
             ,
             that
             unless
             a
             Man
             applies
             it
             to
             the
             same
             Ideas
             ,
             he
             cannot
             
               speak
               properly
            
             :
             And
             unless
             a
             Man's
             Words
             excite
             the
             same
             Ideas
             in
             
             the
             Hearer
             ,
             which
             he
             makes
             them
             stand
             for
             in
             speaking
             ,
             he
             cannot
             
               speak
               intelligibly
            
             .
             But
             whatever
             be
             the
             consequence
             of
             any
             Man's
             use
             of
             Words
             ,
             different
             either
             from
             their
             publick
             use
             ,
             or
             that
             of
             the
             Persons
             to
             whom
             he
             addresses
             them
             ;
             this
             is
             certain
             ,
             their
             signification
             in
             his
             use
             of
             them
             is
             limited
             to
             his
             Ideas
             ,
             and
             they
             can
             be
             signs
             of
             nothing
             else
             .
          
        
         
           
             CHAP.
             III.
             Of
             General
             Terms
             .
          
           
             ALL
             Things
             that
             Exist
             being
             particulars
             ,
             it
             might
             be
             expected
             that
             Words
             should
             be
             so
             too
             in
             their
             signification
             :
             but
             we
             find
             it
             quite
             contrary
             ,
             for
             most
             of
             the
             Words
             that
             make
             all
             Languages
             are
             
               general
               Terms
            
             .
             This
             is
             the
             effect
             of
             Reason
             and
             Necessity
             ,
             For
             ,
          
           
             First
             ,
             It
             is
             Impossible
             that
             every
             particular
             Thing
             should
             have
             a
             distinct
             peculiar
             Name
             ,
             because
             it
             is
             impossible
             to
             have
             distinct
             Ideas
             of
             every
             particular
             Thing
             ;
             to
             retain
             its
             Name
             ,
             with
             its
             peculiar
             appropriation
             to
             that
             Idea
             .
          
           
             Secondly
             ,
             It
             would
             be
             Useless
             ,
             unless
             all
             could
             be
             supposed
             to
             have
             these
             same
             
             Ideas
             in
             their
             Minds
             .
             For
             Names
             applyed
             to
             particular
             things
             ,
             whereof
             I
             alone
             have
             the
             Ideas
             in
             my
             Mind
             ,
             could
             not
             be
             Significant
             or
             Intelligible
             to
             another
             ,
             who
             is
             not
             acquainted
             with
             all
             those
             particular
             Things
             which
             had
             fallen
             under
             my
             Notice
             .
          
           
             Thirdly
             ,
             It
             would
             be
             of
             no
             great
             Use
             for
             the
             Improvement
             of
             Knowledge
             ,
             which
             thô
             founded
             in
             particular
             Things
             ,
             enlarges
             it self
             by
             general
             views
             ;
             to
             which
             ,
             Things
             reduced
             into
             Sorts
             under
             general
             Names
             ,
             are
             properly
             subservient
             .
             In
             Things
             where
             we
             have
             occasion
             to
             consider
             ,
             and
             discourse
             of
             Individuals
             ,
             and
             Particulars
             we
             use
             proper
             Names
             :
             as
             in
             
               Persons
               ,
               Countreys
               ,
               Cities
               ,
               Rivers
               ,
               Mountains
               ,
            
             &c.
             
             Thus
             we
             see
             that
             Jockeys
             have
             particular
             names
             for
             their
             Horses
             ,
             because
             they
             often
             have
             occasion
             to
             mention
             this
             or
             that
             particular
             Horse
             when
             he
             is
             out
             of
             sight
             .
          
           
             The
             next
             thing
             to
             be
             considered
             ,
             is
             how
             
               General
               Words
            
             come
             to
             be
             made
             .
             Words
             become
             general
             by
             being
             made
             Signs
             of
             
               General
               Ideas
               :
               Ideas
            
             become
             general
             by
             separating
             from
             them
             ,
             the
             circumstances
             of
             Time
             ,
             Place
             ,
             or
             any
             other
             Ideas
             that
             may
             determinate
             them
             to
             this
             
             or
             that
             particular
             Existence
             .
             By
             this
             way
             of
             Abstraction
             ,
             they
             become
             capable
             of
             representing
             more
             Individuals
             ,
             than
             one
             :
             each
             of
             which
             having
             a
             conformity
             to
             that
             abstract
             Idea
             ,
             is
             of
             that
             sort
             .
          
           
             But
             it
             may
             not
             be
             amiss
             to
             trace
             our
             Notions
             and
             Names
             ,
             from
             their
             beginning
             ;
             and
             observe
             by
             what
             degrees
             we
             proceed
             ,
             and
             enlarge
             our
             Ideas
             from
             our
             first
             Infancy
             .
             It
             is
             evident
             that
             the
             first
             
               Ideas
               Children
            
             get
             ,
             are
             only
             particular
             ,
             as
             of
             the
             Nurse
             or
             Mother
             ,
             and
             the
             Names
             they
             give
             them
             are
             confined
             to
             these
             Individuals
             .
             Afterwards
             observing
             that
             there
             are
             a
             great
             many
             other
             things
             in
             the
             World
             ,
             that
             resemble
             them
             in
             shape
             ,
             and
             other
             qualities
             ,
             they
             frame
             an
             Idea
             which
             they
             find
             those
             many
             particulars
             do
             partake
             in
             ;
             to
             that
             they
             give
             with
             others
             the
             Name
             Man
             for
             example
             ;
             in
             this
             they
             make
             nothing
             new
             ,
             but
             only
             leave
             out
             of
             the
             Complex
             Idea
             they
             had
             of
             
               Peter
               ,
               James
               ,
               Mary
            
             ,
             &c.
             that
             which
             is
             peculiar
             to
             each
             ,
             and
             retain
             only
             what
             is
             common
             to
             all
             .
             And
             thus
             they
             come
             to
             have
             a
             general
             Name
             ,
             and
             a
             general
             Idea
             .
          
           
           
             By
             the
             same
             method
             they
             advance
             to
             more
             general
             Names
             and
             Notions
             .
             For
             observing
             several
             things
             that
             differ
             from
             their
             Idea
             of
             Man
             ,
             and
             cannot
             therefore
             be
             comprehended
             under
             that
             name
             ,
             to
             agree
             with
             Man
             in
             some
             certain
             Qualities
             ,
             by
             retaining
             only
             those
             Qualities
             ,
             and
             uniting
             them
             into
             one
             Idea
             ,
             they
             have
             another
             more
             general
             Idea
             ,
             to
             which
             giving
             a
             Name
             they
             make
             a
             Term
             of
             a
             more
             comprehensive
             Extension
             .
             Thus
             by
             leaving
             out
             the
             Shape
             ,
             and
             some
             other
             Properties
             signified
             by
             the
             name
             Man
             ,
             and
             retaining
             only
             a
             Body
             with
             life
             ,
             Sense
             ,
             and
             Spontaneous
             Motion
             ;
             we
             form
             the
             Idea
             ,
             signified
             by
             the
             Name
             Animal
             .
             By
             the
             same
             way
             the
             Mind
             proceeds
             to
             
               Body
               ,
               Substance
            
             ,
             and
             at
             last
             to
             
               Being
               ,
               Thing
            
             ,
             and
             such
             Universal
             Terms
             which
             stand
             for
             any
             Ideas
             whatsoever
             .
             Hence
             we
             see
             that
             the
             whole
             Mystery
             of
             Genus
             and
             Species
             ,
             is
             nothing
             else
             but
             
               Abstract
               Ideas
            
             more
             or
             less
             comprehensive
             ,
             with
             Names
             annexed
             to
             them
             .
          
           
             This
             shews
             us
             the
             reason
             why
             in
             defining
             Words
             ,
             we
             make
             use
             of
             the
             Genus
             :
             namely
             to
             save
             the
             labour
             of
             enumerating
             the
             several
             Simple
             Ideas
             ,
             which
             the
             next
             general
             Term
             stands
             for
             :
             General
             Terms
             
             then
             belong
             not
             to
             the
             real
             Existence
             of
             Things
             ;
             they
             are
             Inventions
             of
             the
             Understanding
             ,
             and
             concern
             only
             Signs
             ,
             either
             Words
             or
             Ideas
             .
          
           
             It
             must
             be
             considered
             in
             the
             next
             place
             ,
             what
             kind
             of
             signification
             it
             is
             that
             general
             Words
             have
             .
             It
             is
             evident
             that
             they
             do
             not
             barely
             signify
             one
             particular
             thing
             :
             for
             then
             they
             would
             not
             be
             general
             Terms
             ,
             but
             proper
             Names
             :
             neither
             do
             they
             signify
             a
             Plurality
             :
             for
             then
             Man
             and
             Men
             would
             signifie
             the
             same
             thing
             ;
             but
             that
             which
             they
             signifie
             ,
             is
             a
             sort
             of
             Things
             ,
             and
             this
             they
             do
             ,
             by
             being
             made
             a
             sign
             of
             an
             
               Abstract
               Idea
            
             in
             the
             Mind
             ,
             to
             which
             Idea
             ,
             as
             Things
             existing
             are
             found
             to
             agree
             ,
             so
             they
             come
             to
             be
             ranked
             under
             that
             name
             ,
             or
             to
             be
             of
             that
             sort
             .
             The
             Essences
             then
             of
             the
             sorts
             or
             species
             of
             Things
             ,
             are
             nothing
             but
             these
             
               Abstract
               Ideas
            
             .
          
           
             It
             is
             not
             denyed
             here
             that
             Nature
             makes
             Things
             alike
             ,
             and
             so
             lays
             the
             foundation
             of
             this
             Sorting
             and
             Cleansing
             :
             But
             the
             sorts
             of
             Species
             themselves
             are
             the
             workmanship
             of
             Human
             Understanding
             :
             so
             that
             every
             distinct
             
               Abstract
               Idea
            
             ,
             is
             a
             distinct
             Essence
             ,
             and
             the
             names
             that
             stand
             for
             such
             distinct
             Ideas
             ,
             are
             the
             
             names
             of
             Things
             Essentially
             different
             Thus
             
               Oval
               ,
               Circle
               ,
               Rain
            
             and
             Snow
             are
             Essentially
             different
             .
             To
             make
             this
             clearer
             ,
             it
             may
             not
             be
             amiss
             to
             consider
             the
             several
             significations
             of
             the
             word
             Essence
             .
          
           
             First
             ,
             It
             may
             be
             taken
             for
             the
             very
             Being
             of
             any
             Thing
             whereby
             it
             is
             ,
             what
             it
             is
             ;
             Thus
             the
             real
             Internal
             ,
             (
             but
             unknown
             )
             Constitution
             in
             Substances
             ,
             may
             be
             called
             their
             Essence
             .
             This
             is
             the
             proper
             signification
             of
             the
             word
             .
          
           
             Secondly
             ,
             In
             the
             Schools
             the
             word
             Essence
             has
             been
             almost
             wholly
             applyed
             to
             the
             artificial
             Constitution
             of
             Genus
             and
             Species
             ;
             it
             is
             true
             ,
             there
             is
             ordinarily
             supposed
             a
             real
             Constitution
             of
             the
             sorts
             of
             Things
             :
             and
             it
             is
             past
             doubt
             there
             must
             be
             some
             real
             Constitution
             ,
             on
             which
             any
             collection
             of
             
               Simple
               Ideas
            
             ,
             co-existing
             ,
             must
             depend
             .
             But
             it
             being
             evident
             ,
             that
             Things
             are
             ranked
             into
             sorts
             ,
             under
             names
             only
             as
             they
             agree
             to
             certain
             
               Abstract
               Ideas
            
             ,
             to
             which
             we
             have
             annexed
             those
             names
             ,
             the
             Essence
             of
             each
             Genus
             ,
             or
             Species
             ,
             is
             nothing
             but
             the
             
               Abstract
               Idea
            
             ,
             which
             the
             name
             stands
             for
             ;
             this
             the
             word
             Essence
             imports
             in
             its
             most
             familiar
             use
             .
          
           
           
             These
             two
             sorts
             of
             Essence
             may
             not
             unfitly
             be
             termed
             the
             one
             Real
             ,
             the
             other
             Nominal
             .
             Between
             the
             Nominal
             Essence
             and
             the
             Name
             ,
             there
             is
             so
             near
             a
             Connexion
             ,
             that
             the
             name
             of
             any
             sort
             of
             Things
             ,
             cannot
             be
             attributed
             to
             any
             particular
             Being
             ,
             but
             what
             has
             the
             Essence
             whereby
             it
             answers
             that
             
               Abstract
               Idea
            
             ,
             whereof
             that
             Name
             is
             the
             sign
             .
          
           
             Concerning
             the
             Real
             Essences
             of
             Corporeal
             Substances
             ,
             there
             are
             Two
             Opinions
             .
          
           
             First
             ,
             Some
             using
             the
             word
             Essence
             for
             they
             know
             not
             what
             .
             suppose
             a
             certain
             number
             of
             those
             Essences
             ,
             according
             to
             which
             ,
             all
             natural
             Things
             are
             made
             ,
             and
             of
             which
             they
             equally
             partake
             ,
             and
             do
             become
             of
             this
             or
             of
             that
             Species
             .
          
           
             Secondly
             .
             Others
             look
             on
             all
             natural
             Things
             to
             have
             a
             Real
             ,
             but
             unknown
             Constitution
             of
             their
             insensible
             Parts
             ,
             from
             whence
             flow
             their
             sensible
             Qualities
             ,
             which
             serve
             us
             to
             distinguish
             them
             one
             from
             another
             ;
             and
             according
             to
             which
             we
             rank
             them
             into
             Sorts
             ,
             under
             common
             Denominations
             .
             The
             former
             Supposition
             seems
             irreconcilable
             with
             the
             frequent
             production
             of
             Monsters
             ,
             in
             all
             the
             Species
             of
             Animals
             :
             Since
             it
             is
             impossible
             
             that
             Two
             Things
             partaking
             of
             the
             same
             Real
             Essence
             ,
             should
             have
             different
             Properties
             .
             But
             were
             there
             no
             other
             reason
             against
             it
             ;
             yet
             the
             Supposition
             of
             Essences
             which
             cannot
             be
             known
             ,
             and
             yet
             the
             making
             them
             to
             be
             that
             which
             distinguisheth
             the
             Species
             of
             Things
             ,
             is
             so
             wholly
             useless
             and
             unserviceable
             to
             any
             part
             of
             Knowledge
             ,
             that
             that
             alone
             were
             sufficient
             to
             make
             us
             lay
             it
             by
             .
          
           
             We
             may
             farther
             observe
             that
             the
             Nominal
             ,
             and
             Real
             Essences
             of
             
               Simple
               Ideas
            
             and
             Modes
             ,
             are
             always
             the
             same
             :
             but
             in
             Substances
             always
             quite
             different
             .
             Thus
             a
             Figure
             including
             a
             Space
             between
             three
             Lines
             ,
             is
             the
             Real
             as
             well
             as
             Nominal
             Essence
             of
             a
             Triangle
             ;
             it
             being
             that
             foundation
             from
             which
             all
             its
             Properties
             flow
             ,
             and
             to
             which
             they
             are
             inseparably
             annexed
             ;
             But
             it
             is
             far
             otherwise
             in
             Gold
             or
             any
             other
             sort
             of
             Substance
             ,
             it
             is
             the
             real
             Constitution
             of
             its
             insensible
             Parts
             ,
             on
             which
             depend
             all
             those
             Properties
             that
             are
             to
             be
             found
             in
             it
             ;
             which
             Constitution
             since
             we
             know
             not
             ,
             nor
             have
             any
             particular
             Idea
             of
             ,
             we
             can
             have
             no
             name
             that
             is
             the
             sign
             of
             it
             .
             But
             yet
             it
             is
             its
             
               Colour
               ,
               Weight
               ,
               Fusibility
            
             ,
             and
             Fixedness
             ,
             &c.
             which
             makes
             it
             to
             be
             Gold
             ,
             or
             gives
             it
             a
             right
             to
             
             that
             name
             ;
             which
             is
             therefore
             its
             
               Nominal
               Essence
            
             ,
             since
             nothing
             can
             be
             called
             Gold
             but
             what
             has
             a
             conformity
             to
             that
             Abstract
             Complex
             Idea
             ,
             to
             which
             that
             name
             is
             annexed
             .
          
           
             That
             Essences
             are
             but
             Abstract
             Ideas
             ,
             may
             farther
             appear
             by
             their
             being
             held
             Ingenerable
             and
             Incorruptible
             .
             This
             cannot
             be
             true
             of
             the
             real
             Constitution
             of
             Things
             .
             All
             Things
             in
             Nature
             (
             save
             the
             Author
             of
             it
             )
             are
             liable
             to
             Change
             :
             their
             
               Real
               Essences
            
             and
             Constitutions
             are
             destroyed
             and
             perish
             :
             but
             as
             they
             are
             Ideas
             established
             in
             the
             Mind
             ,
             they
             remain
             immutable
             .
             For
             whatever
             becomes
             of
             Alexander
             or
             Bucephalus
             ,
             the
             Ideas
             of
             Man
             and
             Horse
             remain
             the
             same
             .
             By
             these
             means
             the
             Essence
             of
             a
             Species
             rests
             safe
             and
             entire
             ,
             without
             the
             Existence
             of
             one
             Individual
             of
             that
             kind
             .
          
           
             It
             is
             evident
             then
             that
             this
             Doctrine
             of
             the
             Immutability
             of
             Essences
             is
             founded
             only
             on
             the
             relation
             established
             between
             Abstract
             Ideas
             and
             certain
             Sounds
             :
             and
             will
             always
             be
             true
             ,
             as
             long
             as
             the
             same
             Name
             can
             have
             the
             same
             Signification
             .
          
        
         
           
           
             CHAP.
             IV.
             Of
             the
             Names
             of
             Simple
             Ideas
             .
          
           
             WOrds
             ,
             thô
             they
             signifie
             nothing
             immediately
             ,
             but
             the
             Ideas
             in
             the
             Mind
             of
             the
             Speaker
             ;
             yet
             we
             shall
             find
             that
             the
             Names
             of
             Simple
             Ideas
             ,
             mixed
             Modes
             ,
             and
             natural
             Substances
             have
             each
             of
             them
             something
             peculiar
             ,
             And
             ,
          
           
             First
             ,
             The
             Names
             of
             
               Simple
               Ideas
            
             and
             Substances
             ,
             with
             the
             Abstract
             Ideas
             in
             the
             Mind
             ,
             intimate
             some
             
               Real
               Existence
            
             ,
             from
             which
             was
             derived
             their
             original
             Pattern
             :
             but
             the
             Names
             of
             
               Mixed
               Modes
            
             terminate
             in
             the
             Idea
             that
             is
             in
             the
             Mind
             .
          
           
             Secondly
             ,
             The
             Names
             of
             
               Simple
               Ideas
            
             and
             Modes
             signifie
             the
             Real
             as
             well
             as
             Nominal
             Essences
             of
             their
             Species
             :
             the
             Names
             of
             Substances
             signifie
             rarely
             ,
             if
             ever
             any
             thing
             ,
             but
             barely
             the
             
               Nominal
               Essences
            
             of
             those
             Species
             .
          
           
             Thirdly
             ,
             The
             Names
             of
             
               Simple
               Ideas
            
             are
             not
             capable
             of
             Definitions
             ;
             those
             of
             
               Complex
               Ideas
            
             are
             :
             the
             reason
             of
             which
             
             I
             shall
             shew
             from
             the
             Nature
             of
             our
             Ideas
             ,
             and
             the
             signification
             of
             Words
             .
          
           
             It
             is
             agreed
             that
             a
             Definition
             is
             nothing
             else
             but
             the
             shewing
             the
             meaning
             of
             one
             Word
             ,
             by
             several
             other
             ,
             
               not
               Synonymous
               Terms
            
             .
             The
             meaning
             of
             Words
             being
             only
             the
             Ideas
             they
             are
             made
             to
             stand
             for
             ;
             the
             meaning
             of
             any
             Term
             is
             then
             shewed
             ,
             or
             the
             Word
             defined
             ,
             when
             by
             other
             words
             the
             Idea
             it
             is
             made
             the
             sign
             of
             ,
             is
             as
             it
             were
             ,
             represented
             or
             set
             before
             the
             view
             of
             another
             ,
             and
             thus
             its
             signification
             ascertained
             .
             The
             Names
             then
             of
             
               Simple
               Ideas
            
             are
             incapable
             of
             being
             defined
             ,
             because
             the
             several
             Terms
             of
             a
             Definition
             signifying
             several
             Ideas
             ,
             they
             can
             altogether
             by
             no
             means
             represent
             an
             Idea
             which
             has
             no
             composition
             at
             all
             ,
             and
             therefore
             a
             Definition
             ,
             which
             is
             but
             the
             shewing
             of
             the
             meaning
             of
             one
             word
             ,
             by
             several
             others
             not
             signifying
             each
             the
             same
             thing
             ,
             can
             in
             the
             names
             of
             Simple
             Ideas
             have
             no
             place
             .
          
           
             The
             not
             observing
             this
             difference
             in
             our
             Ideas
             ,
             has
             occasioned
             those
             trisling
             Definitions
             which
             are
             given
             us
             of
             those
             Simple
             Ideas
             :
             such
             as
             is
             that
             of
             Motion
             ,
             viz.
             
               The
               Act
               of
               a
               Being
               in
               Power
               ,
               as
               far
               forth
               as
               in
               Power
               .
            
          
           
           
             The
             Atomists
             who
             define
             Motion
             to
             be
             a
             passage
             from
             one
             place
             to
             another
             ,
             What
             do
             they
             more
             than
             put
             one
             Synonymous
             word
             for
             another
             ?
             For
             what
             is
             Passage
             other
             than
             a
             Motion
             ?
             Nor
             will
             the
             successive
             application
             of
             the
             parts
             of
             the
             Superficies
             of
             one
             Body
             to
             those
             of
             another
             ,
             which
             the
             Cartesians
             give
             us
             ,
             prove
             a
             much
             better
             definition
             of
             Motion
             when
             well
             examined
             .
          
           
             
               The
               Act
               of
               Perspicuous
               ,
               as
               far
               forth
               as
               perspicuous
               ,
            
             is
             another
             Peripatetick
             definition
             of
             a
             Simple
             Idea
             ,
             which
             it
             is
             certain
             can
             never
             make
             the
             meaning
             of
             the
             word
             Light
             ,
             which
             it
             pretends
             to
             define
             understood
             by
             a
             blind
             Man
             ,
             And
             when
             the
             Cartesians
             tell
             us
             ,
             that
             Light
             is
             a
             great
             number
             of
             little
             Globules
             striking
             briskly
             in
             the
             bottom
             of
             the
             Eye
             ;
             these
             words
             would
             never
             make
             the
             Idea
             the
             word
             Light
             stands
             for
             ,
             known
             to
             a
             Man
             that
             understood
             it
             not
             before
             .
          
           
             
               Simple
               Ideas
            
             then
             can
             only
             be
             got
             by
             the
             impressions
             Objects
             make
             on
             our
             Minds
             ,
             by
             the
             proper
             In-letts
             appointed
             to
             each
             sort
             .
             If
             they
             are
             not
             received
             this
             way
             ,
             all
             the
             words
             in
             the
             World
             will
             never
             be
             able
             to
             produce
             in
             us
             the
             Ideas
             they
             stand
             for
             .
             Words
             being
             Sounds
             ,
             
             can
             produce
             in
             us
             no
             other
             Simple
             Ideas
             ,
             but
             Sounds
             ,
             nor
             excite
             any
             in
             us
             ,
             but
             by
             that
             voluntary
             connexion
             which
             they
             have
             with
             some
             Ideas
             ,
             which
             common
             Use
             has
             made
             them
             signs
             of
             :
             and
             therefore
             he
             that
             has
             not
             before
             received
             into
             his
             Mind
             by
             the
             proper
             In-lett
             the
             Simple
             Idea
             ,
             which
             any
             word
             stands
             for
             ,
             can
             never
             come
             to
             know
             the
             signification
             of
             that
             word
             ,
             by
             any
             other
             Words
             or
             Sounds
             whatsoever
             .
          
           
             But
             in
             
               Complex
               Ideas
            
             which
             consist
             of
             several
             Simple
             ones
             ,
             the
             cause
             is
             quite
             otherwise
             ;
             for
             Words
             standing
             for
             those
             several
             Ideas
             that
             make
             up
             the
             composition
             ,
             may
             imprint
             Complex
             Ideas
             in
             the
             Mind
             ,
             that
             never
             were
             there
             before
             ,
             and
             so
             make
             their
             Names
             be
             understood
             .
             In
             them
             Definitions
             take
             place
             .
             Thus
             the
             word
             Rainbow
             ,
             to
             one
             who
             knew
             all
             those
             Colours
             ,
             but
             yet
             had
             never
             seen
             that
             Phaenomenon
             ,
             might
             by
             enumerating
             the
             
               Figure
               ,
               Largeness
               ,
               Position
            
             and
             order
             of
             the
             Colours
             be
             so
             well
             defined
             ,
             that
             it
             might
             be
             perfectly
             understood
             .
          
           
             The
             Names
             of
             Simple
             
               Ideas
               ,
               Substances
            
             ,
             and
             
               mixed
               Modes
            
             have
             also
             this
             disserence
             ;
             that
             those
             of
             
               mixed
               Modes
            
             stand
             for
             Ideas
             perfectly
             ararbitrary
             :
             
             those
             of
             Substances
             are
             not
             perfectly
             so
             ,
             but
             refer
             to
             a
             pattern
             ,
             thô
             with
             some
             Latitude
             :
             and
             those
             of
             Simple
             Ideas
             are
             perfectly
             taken
             from
             the
             Existence
             of
             Things
             ,
             and
             are
             not
             arbitrary
             at
             all
             .
          
           
             The
             Names
             of
             
               Simple
               Modes
            
             ,
             differ
             little
             from
             those
             of
             
               Simple
               Ideas
            
             .
          
        
         
           
             CHAP.
             V.
             Of
             the
             Names
             of
             
               Mixed
               Modes
            
             and
             Relations
             .
          
           
             THE
             Names
             of
             
               Mixed
               Modes
            
             being
             general
             ,
             stand
             for
             
               Abstract
               Ideas
            
             in
             the
             Mind
             ,
             as
             other
             general
             Names
             do
             ;
             but
             they
             have
             something
             peculiar
             which
             may
             deserve
             our
             Attention
             .
          
           
             And
             First
             ,
             the
             Ideas
             they
             stand
             for
             ,
             or
             if
             you
             please
             the
             Essences
             of
             the
             several
             Species
             of
             mixed
             Modes
             ,
             are
             made
             by
             the
             Understanding
             ;
             wherein
             they
             differ
             from
             those
             of
             
               Simple
               Ideas
            
             .
          
           
             Secondly
             ,
             They
             are
             made
             Arbitrarily
             ,
             without
             patterns
             ,
             or
             reference
             to
             any
             
             real
             Existence
             ,
             wherein
             they
             differ
             from
             those
             of
             Substances
             .
             The
             Mind
             unites
             and
             retains
             certain
             Collections
             ,
             as
             so
             many
             distinct
             Specifick
             Ideas
             ,
             whilst
             other
             combinations
             that
             as
             often
             in
             Nature
             occur
             ,
             and
             are
             as
             plainly
             suggested
             by
             outward
             Things
             ,
             pass
             neglected
             without
             particular
             Names
             ,
             or
             Specifications
             .
          
           
             The
             Mind
             in
             forming
             these
             Complex
             Ideas
             ,
             makes
             no
             new
             Idea
             ,
             but
             only
             puts
             together
             those
             which
             it
             had
             before
             ,
             wherein
             it
             does
             Three
             Things
             .
             First
             ,
             It
             chuses
             a
             certain
             Number
             .
             Secondly
             ,
             It
             gives
             them
             Connexion
             ,
             and
             makes
             them
             into
             one
             
               Idea
               .
               Thirdly
            
             ,
             It
             ties
             them
             together
             by
             a
             Name
             ;
             all
             this
             may
             be
             done
             before
             any
             one
             Individual
             of
             that
             Species
             of
             Modes
             ever
             existed
             :
             as
             the
             Ideas
             of
             Sacrilege
             or
             Adultery
             might
             be
             framed
             ,
             before
             either
             of
             them
             was
             ever
             committed
             ;
             and
             we
             cannot
             doubt
             but
             Law-makers
             have
             often
             made
             Laws
             about
             species
             of
             Actions
             ,
             which
             were
             only
             the
             Creatures
             of
             their
             own
             Understanding
             .
          
           
             But
             thô
             
               Mixed
               Modes
            
             depend
             on
             the
             Mind
             ,
             and
             are
             made
             arbitrarily
             ;
             yet
             they
             are
             not
             made
             at
             random
             ,
             and
             jumbled
             together
             without
             any
             reason
             at
             all
             ,
             but
             are
             always
             made
             for
             the
             convenience
             
             of
             Communication
             ,
             which
             is
             the
             chief
             end
             of
             Language
             ,
             and
             therefore
             such
             Combinations
             are
             only
             made
             as
             Men
             have
             frequent
             occasion
             to
             mention
             .
             Thus
             Men
             having
             joyned
             to
             the
             Idea
             of
             killing
             the
             Idea
             of
             Father
             and
             Mother
             ,
             and
             so
             made
             a
             distinct
             Species
             from
             the
             killing
             a
             Man's
             Son
             or
             Neighbour
             ,
             because
             of
             the
             different
             Heinousness
             of
             the
             Crime
             ,
             and
             the
             distinct
             punishment
             due
             to
             it
             ,
             found
             it
             necessary
             to
             mention
             it
             by
             a
             distinct
             Name
             ,
             which
             is
             the
             end
             of
             making
             that
             distinct
             Combination
             .
          
           
             In
             mixed
             Modes
             it
             is
             the
             Name
             that
             seems
             to
             preserve
             their
             Essences
             ,
             and
             to
             give
             them
             their
             lasting
             Duration
             .
             The
             collection
             of
             Ideas
             is
             made
             by
             the
             Mind
             ,
             but
             the
             name
             is
             as
             it
             were
             the
             Knot
             which
             ties
             them
             fast
             together
             ;
             hence
             we
             seldom
             take
             any
             other
             for
             distinct
             Species
             of
             mixed
             Modes
             ,
             but
             such
             as
             are
             set
             out
             by
             Names
             .
             We
             must
             observe
             that
             the
             names
             of
             mixed
             Modes
             always
             signify
             the
             real
             Essences
             of
             their
             Species
             ,
             which
             being
             nothing
             but
             the
             Abstract
             Complex
             Ideas
             ,
             and
             not
             referred
             to
             the
             real
             existence
             of
             Things
             ;
             there
             is
             no
             supposition
             of
             any
             thing
             more
             signified
             by
             any
             Name
             of
             a
             mixed
             Mode
             ,
             but
             barely
             that
             
               Complex
               Idea
            
             the
             Mind
             it
             
             self
             has
             formed
             :
             which
             when
             the
             Mind
             has
             formed
             ,
             is
             all
             it
             would
             express
             by
             it
             ,
             and
             is
             that
             on
             which
             all
             the
             Properties
             of
             the
             Species
             depend
             ,
             and
             from
             which
             alone
             they
             flow
             :
             and
             so
             in
             these
             the
             real
             and
             nominal
             Essence
             is
             the
             same
             .
          
           
             This
             also
             shews
             the
             reason
             why
             the
             Names
             of
             
               mixed
               Modes
            
             are
             commonly
             ,
             got
             ,
             before
             the
             Ideas
             they
             stand
             for
             are
             perfectly
             known
             :
             because
             there
             being
             no
             Species
             of
             these
             ordinarily
             taken
             notice
             of
             ,
             but
             such
             as
             have
             Names
             ,
             and
             those
             Species
             being
             
               Complex
               Ideas
            
             made
             arbitrarily
             by
             the
             Mind
             ,
             it
             is
             convenient
             ,
             if
             not
             necessary
             to
             know
             the
             Names
             ,
             before
             we
             learn
             the
             
               Complex
               Ideas
            
             ;
             unless
             a
             Man
             will
             fill
             his
             Head
             with
             a
             company
             of
             Abstract
             Complex
             Ideas
             ,
             which
             others
             having
             no
             Names
             for
             ,
             he
             has
             nothing
             to
             do
             with
             ,
             but
             to
             lay
             by
             ,
             and
             forget
             again
             .
             In
             the
             beginning
             of
             Languages
             it
             was
             necessary
             to
             have
             the
             Idea
             before
             one
             gave
             it
             the
             Name
             ;
             and
             so
             it
             is
             still
             ,
             where
             a
             new
             Complex
             Idea
             is
             to
             be
             made
             ,
             and
             a
             Name
             given
             it
             .
             In
             Simple
             Ideas
             and
             Substances
             I
             grant
             it
             is
             otherwise
             ;
             which
             being
             such
             Ideas
             as
             have
             real
             Existence
             and
             Union
             in
             Nature
             ,
             the
             Ideas
             or
             Names
             are
             got
             ,
             one
             before
             the
             other
             ,
             as
             it
             happens
             ,
          
           
           
             What
             has
             been
             said
             here
             of
             mixed
             Modes
             ,
             is
             with
             very
             little
             difference
             applicable
             to
             Relations
             also
             ,
             which
             since
             every
             Man
             himself
             may
             observe
             ,
             I
             may
             spare
             my self
             the
             pains
             to
             enlarge
             on
             .
          
        
         
           
             CHAP.
             VI.
             Of
             the
             Names
             of
             Substances
             .
          
           
             THE
             common
             
               Names
               of
               Substances
            
             stand
             for
             Sorts
             as
             well
             as
             other
             general
             Terms
             ;
             that
             is
             ,
             for
             such
             Complex
             Ideas
             ,
             wherein
             several
             particular
             Substances
             do
             ,
             or
             might
             agree
             ,
             by
             virtue
             of
             which
             they
             are
             capable
             to
             be
             comprehended
             in
             one
             common
             Conception
             ,
             and
             be
             signified
             by
             one
             Name
             ;
             I
             say
             do
             or
             
               might
               agree
            
             ,
             for
             thô
             there
             be
             but
             one
             Sun
             existing
             ,
             yet
             the
             Idea
             of
             it
             being
             Abstracted
             ,
             is
             as
             much
             a
             Sort
             ,
             as
             if
             there
             were
             as
             many
             Suns
             as
             there
             are
             Stars
             .
          
           
             The
             measure
             and
             boundary
             of
             each
             Sort
             whereby
             it
             is
             constituted
             that
             
               particular
               Sort
            
             ,
             and
             distinguished
             from
             others
             ;
             is
             what
             we
             call
             its
             Essence
             :
             which
             is
             nothing
             but
             that
             abstract
             Idea
             to
             which
             that
             
             Name
             is
             annexed
             ,
             so
             that
             every
             thing
             contained
             in
             that
             Idea
             ,
             is
             Essential
             to
             that
             Sort.
             This
             I
             call
             
               Nominal
               Essence
            
             ,
             to
             distinguish
             it
             from
             that
             real
             constitution
             of
             Substances
             ,
             on
             which
             this
             
               Nominal
               Essence
            
             ,
             and
             all
             the
             Properties
             of
             that
             Sort
             depend
             ,
             and
             may
             be
             called
             its
             
               Real
               Essence
            
             :
             Thus
             the
             
               Nominal
               Essence
            
             of
             Gold
             is
             that
             
               Complex
               Idea
            
             the
             word
             Gold
             stands
             for
             ,
             let
             it
             be
             for
             instance
             a
             Body
             ,
             Yellow
             ,
             Weighty
             ,
             Malleable
             ,
             Fusible
             ,
             and
             Fixed
             :
             but
             its
             real
             Essence
             is
             the
             constitution
             of
             its
             insensible
             parts
             ,
             on
             which
             those
             Qualities
             ,
             and
             all
             its
             other
             Properties
             depend
             ;
             which
             is
             wholly
             unknown
             to
             us
             .
          
           
             That
             Essence
             in
             the
             ordinary
             use
             of
             the
             Word
             ,
             relates
             to
             Sorts
             ,
             appears
             from
             hence
             ,
             That
             if
             you
             take
             away
             ,
             the
             Abstract
             Ideas
             by
             which
             we
             sort
             Individuals
             ,
             and
             rank
             them
             under
             common
             Names
             ,
             then
             the
             thought
             of
             any
             Thing
             essential
             to
             any
             of
             them
             ,
             instantly
             vanishes
             :
             We
             have
             no
             notion
             of
             the
             one
             without
             the
             other
             ,
             which
             plainly
             shews
             their
             Relation
             .
             No
             Property
             is
             thought
             Essential
             to
             any
             Individual
             whatsoever
             ,
             till
             the
             Mind
             refers
             it
             to
             some
             Sort
             or
             Species
             of
             Things
             ,
             and
             then
             presently
             ,
             according
             
             to
             the
             Abstract
             Idea
             of
             that
             sort
             ,
             something
             is
             found
             Essential
             ;
             so
             that
             Essential
             or
             not
             Essential
             ,
             relates
             only
             to
             our
             Abstract
             Ideas
             ,
             and
             the
             Names
             annexed
             to
             them
             ,
             which
             amounts
             to
             no
             more
             but
             this
             ,
             That
             whatever
             particular
             Thing
             has
             not
             in
             it
             those
             Qualities
             contained
             in
             the
             
               Abstract
               Idea
            
             which
             any
             general
             Term
             stands
             for
             ,
             cannot
             be
             ranked
             under
             that
             Species
             ,
             nor
             be
             called
             by
             that
             Name
             ;
             since
             that
             
               Abstract
               Idea
            
             is
             the
             very
             Essence
             of
             that
             Species
             .
             Thus
             if
             the
             Idea
             of
             Body
             with
             some
             People
             be
             bare
             Extension
             ,
             or
             Space
             ,
             then
             Solidity
             is
             not
             Essential
             to
             Body
             :
             If
             others
             make
             the
             Idea
             ,
             to
             which
             they
             give
             the
             Name
             Body
             ,
             to
             be
             Solidity
             and
             Extension
             ;
             then
             Solidity
             is
             Essential
             also
             to
             Body
             .
             That
             alone
             therefore
             is
             considered
             as
             Essential
             ,
             which
             makes
             a
             part
             of
             the
             
               Complex
               Idea
            
             the
             name
             of
             a
             Sort
             stands
             for
             ,
             without
             which
             no
             particular
             thing
             can
             be
             reckoned
             of
             that
             sort
             ,
             nor
             be
             entituled
             to
             that
             Name
             .
          
           
             Substances
             are
             distinguished
             into
             Sorts
             and
             Species
             by
             their
             
               Nominal
               Essence
            
             ;
             for
             it
             is
             that
             alone
             ,
             that
             the
             Name
             which
             is
             the
             mark
             of
             the
             Sort
             signifies
             :
             and
             the
             Spicies
             of
             Things
             to
             us
             are
             nothing
             but
             
             the
             ranking
             them
             under
             distinct
             Names
             ,
             according
             to
             the
             Complex
             Ideas
             in
             Us
             ,
             and
             not
             according
             to
             precise
             ,
             distinct
             ,
             
               Real
               Essences
            
             in
             Them.
             
          
           
             We
             cannot
             rank
             and
             sort
             Things
             by
             their
             
               real
               Essences
            
             ,
             because
             we
             know
             them
             not
             :
             our
             Faculties
             carry
             us
             no
             farther
             in
             the
             knowledge
             of
             Substances
             ,
             than
             a
             collection
             of
             those
             sensible
             Ideas
             we
             obobserve
             in
             them
             .
             But
             the
             internal
             Constitution
             whereon
             their
             Properties
             depend
             ,
             is
             utterly
             unknown
             to
             us
             .
             This
             is
             evident
             when
             we
             come
             to
             examine
             but
             the
             Stones
             we
             tread
             on
             ,
             or
             the
             Iron
             we
             daily
             handle
             :
             we
             soon
             find
             that
             we
             know
             not
             their
             Make
             ,
             and
             can
             give
             no
             reason
             of
             the
             different
             Qualities
             we
             find
             in
             them
             ;
             and
             yet
             how
             infinitely
             these
             come
             short
             of
             the
             fine
             Contrivances
             and
             unconceivable
             real
             Essences
             of
             Plants
             and
             Animals
             ,
             every
             one
             knows
             .
             The
             workmanship
             of
             the
             All-wise
             and
             Powerful
             God
             in
             the
             great
             Fabrick
             of
             the
             Universe
             ,
             and
             every
             part
             thereof
             farther
             exceeds
             the
             comprehension
             of
             the
             most
             inquisitive
             and
             intelligent
             Man
             ,
             than
             the
             best
             contrivance
             of
             the
             most
             ingenious
             Man
             ,
             doth
             the
             conceptions
             of
             the
             most
             ignorant
             of
             rational
             Creatures
             .
             In
             vain
             therefore
             do
             we
             pretend
             
             to
             range
             things
             into
             Sorts
             and
             dispose
             them
             into
             certain
             Classes
             ,
             under
             Names
             by
             their
             
               real
               Essences
            
             ,
             that
             are
             so
             far
             from
             our
             discovery
             or
             comprehension
             .
          
           
             But
             thô
             the
             
               Nominal
               Essences
            
             of
             Substances
             are
             made
             by
             the
             Mind
             ,
             they
             are
             not
             yet
             made
             so
             arbitrarily
             as
             those
             of
             mixed
             Modes
             .
             To
             the
             making
             of
             any
             
               Nominal
               Essence
            
             ,
             it
             is
             necessary
             .
          
           
             First
             ,
             That
             the
             Ideas
             whereof
             it
             consists
             ,
             have
             such
             an
             Union
             as
             to
             make
             but
             one
             Idea
             ,
             how
             compounded
             soever
             .
          
           
             Secondly
             ,
             That
             the
             particular
             Ideas
             so
             united
             ,
             be
             exactly
             the
             same
             ,
             neither
             more
             or
             less
             :
             For
             if
             two
             Abstract
             Complex
             Ideas
             differ
             ,
             either
             in
             Number
             or
             Sorts
             of
             their
             component
             Parts
             ,
             they
             make
             two
             different
             ,
             and
             not
             one
             and
             the
             same
             Essence
             .
          
           
             In
             the
             First
             of
             these
             ,
             the
             Mind
             in
             making
             its
             Complex
             Ideas
             of
             Substances
             ,
             only
             follows
             Nature
             ,
             and
             puts
             none
             together
             which
             are
             not
             supposed
             to
             have
             an
             Union
             in
             Nature
             .
             For
             Men
             observing
             certain
             Qualities
             always
             joyned
             and
             existing
             together
             therein
             copy
             Nature
             ,
             and
             of
             Ideas
             so
             united
             ,
             make
             their
             Complex
             ones
             of
             Substances
             .
          
           
           
             Secondly
             ,
             Thô
             the
             Mind
             in
             making
             its
             Complex
             Ideas
             of
             Substances
             ,
             never
             puts
             any
             together
             that
             do
             not
             really
             ,
             or
             are
             not
             supposed
             to
             co-exist
             :
             yet
             the
             number
             it
             combines
             depends
             upon
             the
             various
             Care
             ,
             Industry
             or
             Fancy
             of
             him
             that
             makes
             it
             .
             Men
             generally
             content
             themselves
             with
             some
             few
             obvious
             Qualities
             ,
             and
             often
             leave
             out
             others
             as
             material
             and
             as
             firmly
             united
             as
             those
             that
             they
             take
             .
          
           
             In
             Bodies
             organized
             and
             propagated
             by
             Seeds
             ,
             as
             Vegetables
             and
             Animals
             ,
             the
             Shape
             is
             that
             which
             to
             us
             is
             the
             leading
             Quality
             and
             most
             characteristical
             Part
             that
             determines
             the
             Species
             :
             in
             most
             other
             Bodies
             not
             propagated
             by
             Seed
             ,
             it
             is
             the
             Colour
             we
             chiefly
             fix
             on
             ,
             and
             are
             most
             led
             by
             .
             Thus
             where
             we
             find
             the
             Colour
             of
             Gold
             ,
             we
             are
             apt
             to
             imagine
             all
             the
             other
             Qualities
             comprehended
             in
             our
             Complex
             Idea
             ,
             to
             be
             there
             also
             .
          
           
             Thô
             the
             Nominal
             Essences
             of
             Substances
             are
             all
             supposed
             to
             be
             copied
             from
             Nature
             ;
             yet
             they
             are
             all
             ,
             or
             most
             of
             them
             very
             imperfect
             :
             and
             since
             the
             Composition
             of
             those
             Complex
             Ideas
             is
             in
             several
             Men
             very
             different
             ,
             we
             may
             conclude
             that
             these
             Boundaries
             of
             Species
             are
             as
             
             Men
             ,
             and
             not
             as
             Nature
             makes
             them
             ;
             if
             at
             least
             there
             are
             in
             Nature
             any
             such
             prefixed
             Bounds
             .
          
           
             It
             is
             true
             ,
             that
             many
             particular
             Substances
             are
             so
             made
             by
             Nature
             ,
             that
             they
             have
             an
             Agreement
             and
             Likeness
             one
             with
             another
             ,
             and
             so
             afford
             a
             Foundation
             of
             being
             ranked
             into
             Sorts
             :
             but
             the
             Sorting
             of
             Things
             by
             us
             ,
             being
             in
             order
             to
             naming
             and
             comprehending
             them
             under
             general
             Terms
             ;
             I
             cannot
             see
             how
             it
             can
             be
             properly
             said
             ,
             That
             Nature
             sets
             the
             Boundaries
             of
             the
             species
             of
             Things
             .
             But
             if
             it
             be
             so
             ,
             our
             Boundaries
             of
             Species
             ,
             are
             not
             exactly
             conformable
             to
             Nature
             .
          
           
             If
             the
             first
             Sorting
             of
             Individuals
             depends
             on
             the
             Mind
             of
             Man
             ,
             variously
             collecting
             the
             Simple
             Ideas
             ,
             that
             make
             the
             Nominal
             Essence
             of
             the
             lowest
             Species
             ;
             it
             is
             much
             more
             evident
             that
             the
             more
             
               comprehensive
               Classes
            
             ,
             called
             Genera
             ,
             do
             so
             .
             In
             forming
             more
             general
             Ideas
             that
             may
             comprehend
             different
             Sorts
             ,
             the
             Mind
             leaves
             out
             those
             Qualities
             that
             distinguish
             them
             ,
             and
             puts
             into
             its
             new
             Collection
             only
             such
             Ideas
             as
             are
             common
             to
             several
             Sorts
             .
             Thus
             by
             leaving
             out
             those
             Qualities
             which
             are
             peculiar
             to
             ,
             Gold
             ,
             Silver
             ,
             &c.
             and
             retaining
             a
             
             Complex
             Idea
             ,
             made
             up
             of
             those
             that
             are
             common
             to
             each
             Species
             ,
             there
             is
             a
             new
             Genus
             constituted
             ,
             to
             which
             the
             Name
             Metal
             is
             annexed
             .
          
           
             So
             that
             in
             this
             whole
             business
             of
             Genera
             and
             Species
             ,
             the
             Genus
             or
             more
             comprehensive
             ,
             is
             but
             a
             partial
             Conception
             of
             what
             is
             in
             the
             Species
             ,
             and
             the
             Species
             but
             a
             partial
             Idea
             ,
             of
             what
             is
             to
             be
             found
             in
             each
             Individual
             .
             In
             all
             which
             there
             is
             no
             new
             Thing
             made
             ,
             but
             only
             more
             or
             less
             comprehensive
             Signs
             ,
             whereby
             we
             may
             be
             enabled
             to
             express
             in
             a
             few
             Syllables
             great
             numbers
             of
             particular
             Things
             ,
             as
             they
             agree
             in
             more
             or
             less
             general
             Conceptions
             ,
             which
             we
             have
             framed
             to
             that
             purpose
             .
             If
             these
             
               Abstract
               General
               Idaeas
            
             be
             thought
             to
             be
             compleat
             ,
             it
             can
             only
             be
             in
             respect
             of
             a
             certain
             established
             Relation
             between
             them
             ,
             and
             certain
             Names
             ,
             which
             are
             made
             use
             of
             to
             signify
             them
             ,
             and
             not
             in
             respect
             of
             any
             Thing
             existing
             as
             made
             by
             Nature
             .
          
           
             This
             is
             adjusted
             to
             the
             true
             end
             of
             Speech
             ,
             which
             is
             to
             be
             the
             easiest
             and
             shortest
             way
             of
             communicating
             our
             Notions
             .
             This
             is
             the
             proper
             business
             of
             Genus
             and
             Species
             :
             And
             this
             Men
             do
             without
             any
             consideration
             of
             real
             Essences
             ,
             
             and
             substantial
             Forms
             ,
             which
             come
             not
             within
             the
             reach
             of
             our
             Knowledge
             ,
             when
             we
             think
             of
             those
             Things
             ;
             nor
             within
             the
             signification
             of
             our
             Words
             ,
             when
             we
             discourse
             with
             others
             .
          
        
         
           
             CHAP.
             VII
             .
             Of
             Particles
             .
          
           
             BEsides
             Words
             which
             are
             the
             Names
             of
             Ideas
             in
             the
             Mind
             ,
             there
             are
             others
             made
             use
             of
             to
             signify
             the
             Connexion
             that
             the
             Mind
             gives
             to
             Idaeas
             or
             Propositions
             one
             with
             another
             ,
             and
             to
             intimate
             some
             particular
             Action
             of
             its
             own
             at
             that
             time
             relating
             to
             those
             Ideas
             .
             This
             it
             does
             several
             ways
             :
             as
             
               is
               ,
               is
               Not
            
             ,
             are
             marks
             of
             the
             Mind
             affirming
             or
             denying
             :
             Besides
             which
             ,
             the
             Mind
             does
             in
             declaring
             its
             Sentiments
             to
             others
             connect
             not
             only
             the
             parts
             of
             Propositions
             ,
             but
             whole
             Sentences
             one
             to
             another
             with
             their
             several
             Relations
             ,
             and
             Dependencies
             to
             make
             a
             coherent
             Discourse
             .
          
           
             The
             Words
             signifying
             ,
             that
             Connexion
             the
             Mind
             gives
             to
             several
             Affirmations
             
             and
             Negations
             ,
             that
             it
             unites
             in
             one
             continued
             Reasoning
             or
             Narration
             ,
             are
             called
             Particles
             .
             And
             it
             is
             in
             the
             right
             use
             of
             these
             ,
             that
             more
             particularly
             consists
             the
             Clearness
             and
             Beauty
             of
             a
             
               Good
               Stile
            
             .
             To
             express
             the
             dependance
             of
             his
             Thoughts
             and
             Reasonings
             one
             upon
             another
             ,
             A
             Man
             must
             have
             Words
             to
             shew
             what
             Connexion
             ,
             Restriction
             ,
             Distinction
             ,
             Opposition
             ,
             Emphasis
             ,
             &c.
             he
             gives
             to
             each
             respective
             part
             of
             his
             Discourse
             .
          
           
             These
             cannot
             be
             understood
             rightly
             ,
             without
             a
             clear
             view
             of
             the
             Postures
             ,
             Stands
             ,
             Turns
             ,
             Limitations
             ,
             Exceptions
             and
             several
             other
             thoughts
             of
             the
             Mind
             ;
             of
             these
             there
             are
             a
             great
             variety
             ,
             much
             exceeding
             the
             number
             of
             Particles
             that
             most
             Languages
             have
             to
             express
             them
             by
             ,
             for
             which
             reason
             it
             happens
             ,
             that
             most
             of
             these
             Particles
             have
             divers
             ,
             and
             sometimes
             almost
             opposite
             Significations
             .
             Thus
             the
             Particle
             But
             in
             English
             ,
             has
             several
             very
             different
             Significations
             ,
             as
             ,
             
               But
               to
               say
               no
               more
            
             :
             Here
             it
             intimates
             a
             stop
             of
             the
             Mind
             ,
             in
             the
             course
             it
             was
             going
             ,
             before
             it
             came
             to
             the
             end
             of
             it
             .
             
               I
               saw
               but
               two
               Planets
            
             :
             Here
             it
             shews
             that
             the
             Mind
             limits
             the
             Sense
             to
             what
             is
             expressed
             with
             a
             Negation
             of
             all
             other
             ;
             
               You
               pray
               ,
               but
               it
               is
               not
               That
               God
               
               would
               bring
               you
               to
               the
               true
               Religion
               ,
               but
               that
               he
               would
               confirm
               you
               in
               your
               own
               .
            
             The
             former
             of
             these
             intimates
             a
             Supposition
             in
             the
             Mind
             of
             something
             otherwise
             than
             it
             should
             be
             :
             The
             latter
             shews
             ,
             that
             the
             Mind
             makes
             a
             direct
             opposition
             between
             that
             and
             what
             goes
             before
             .
             
               All
               Animals
               have
               Sense
               ,
               but
               a
               Dog
               is
               an
               Animal
               .
            
             Here
             it
             signifies
             the
             Connexion
             of
             the
             latter
             Proposition
             with
             the
             former
             .
             To
             these
             ;
             divers
             other
             significations
             of
             this
             Particle
             might
             be
             added
             ,
             if
             it
             were
             my
             business
             to
             examine
             it
             in
             its
             full
             Latitude
             .
          
           
             I
             intend
             not
             here
             a
             full
             Explication
             of
             this
             sort
             of
             Signs
             ,
             the
             Instances
             I
             have
             given
             in
             this
             one
             ,
             may
             give
             occasion
             to
             reflect
             on
             their
             use
             and
             force
             in
             Language
             ,
             and
             lead
             us
             into
             the
             Contemplation
             of
             several
             actions
             of
             our
             Minds
             in
             discoursing
             ,
             which
             it
             has
             found
             a
             way
             to
             intimate
             to
             others
             by
             these
             Particles
             ,
             some
             whereof
             constantly
             ,
             and
             others
             in
             certain
             constructions
             ,
             have
             the
             sense
             of
             a
             whole
             Sentence
             contained
             in
             them
             .
          
        
         
           
           
             CHAP.
             VIII
             .
             Of
             Abstract
             and
             Concrete
             Terms
             .
          
           
             THE
             Mind
             as
             has
             been
             shewn
             ,
             has
             a
             power
             to
             Abstract
             its
             Idea
             ,
             whereby
             the
             Sorts
             of
             Things
             are
             distinguished
             :
             now
             each
             
               Abstract
               Idaea
            
             being
             distinct
             ,
             so
             that
             the
             one
             can
             never
             be
             the
             other
             ,
             the
             Mind
             will
             by
             its
             intuitive
             Knowledge
             perceive
             their
             difference
             ;
             and
             therefore
             in
             Propositions
             ,
             no
             two
             whole
             Ideas
             can
             ever
             be
             affirmed
             one
             of
             another
             :
             Nor
             does
             the
             common
             use
             of
             Language
             permit
             that
             any
             two
             Abstract
             Words
             or
             Names
             of
             
               Abstract
               Ideas
            
             ,
             should
             be
             affirmed
             one
             of
             another
             .
             All
             our
             Affirmations
             are
             only
             in
             Concrete
             ,
             which
             is
             the
             affirming
             one
             
               Abstract
               Idea
            
             to
             be
             joyned
             to
             another
             :
             which
             
               Abstract
               Ideas
            
             in
             Substances
             ,
             may
             be
             of
             any
             sort
             ,
             thô
             the
             most
             of
             them
             are
             of
             Powers
             :
             In
             all
             the
             rest
             these
             are
             little
             else
             but
             Relations
             .
          
           
             All
             our
             Simple
             Ideas
             have
             Abstract
             as
             well
             as
             Concrete
             Names
             ,
             as
             
               Whitness
               White
               ,
               Sweetness
               Sweet
            
             ,
             &c.
             
             The
             like
             also
             holds
             
             in
             our
             Ideas
             of
             Modes
             and
             Relations
             ,
             as
             
               Justice
               Just
               ,
               Equality
               Equal
            
             ,
             &c.
             
             But
             as
             to
             our
             Ideas
             of
             Substances
             ,
             we
             have
             very
             few
             Abstract
             Names
             at
             all
             .
             Those
             few
             that
             the
             Schools
             have
             forged
             ,
             as
             
               Animalitas
               ,
               Humanitas
            
             ,
             &c.
             hold
             no
             proportion
             with
             the
             infinite
             number
             of
             names
             of
             Substances
             ,
             and
             could
             never
             get
             admittance
             into
             common
             use
             ,
             or
             obtain
             the
             Licence
             of
             publick
             Approbation
             ,
             which
             seems
             to
             intimate
             the
             confession
             of
             all
             Mankind
             ,
             that
             they
             have
             no
             Ideas
             of
             the
             real
             Essences
             of
             Substances
             ,
             since
             they
             have
             not
             names
             for
             such
             Ideas
             .
             It
             was
             only
             the
             Doctrine
             of
             
               Substantial
               Forms
            
             and
             the
             confidence
             of
             mistaken
             Pretenders
             to
             a
             Knowledge
             they
             had
             not
             ,
             which
             first
             coin'd
             ,
             and
             then
             introduced
             
               Animalitas
               ,
               Humanitas
            
             ,
             and
             the
             like
             :
             which
             yet
             went
             very
             little
             farther
             than
             their
             own
             Schools
             ,
             and
             could
             never
             get
             to
             be
             current
             amongst
             understanding
             Men.
             
          
        
         
           
           
             CHAP.
             IX
             .
             Of
             the
             Imperfection
             of
             Words
             .
          
           
             TO
             examine
             the
             Perfection
             or
             Imperfection
             of
             Words
             ,
             it
             is
             necessary
             to
             consider
             their
             use
             ,
             and
             end
             :
             which
             is
             twofold
             ,
             First
             ,
             to
             record
             our
             own
             Thoughts
             ;
             Secondly
             ,
             to
             communicate
             our
             Thoughts
             to
             others
             :
             The
             First
             is
             for
             the
             help
             of
             our
             own
             Memories
             ,
             whereby
             we
             do
             as
             it
             were
             talk
             to
             our selves
             :
             for
             this
             purpose
             any
             Words
             may
             serve
             turn
             :
             Words
             being
             
               Arbitrary
               Signs
            
             ,
             we
             may
             use
             which
             we
             please
             for
             this
             purpose
             ;
             and
             there
             will
             be
             no
             Imperfection
             in
             them
             ,
             if
             we
             constantly
             use
             the
             same
             Sign
             for
             the
             same
             Idea
             .
          
           
             Secondly
             ,
             As
             to
             Communication
             by
             Words
             ;
             that
             too
             has
             a
             double
             Use
             :
             First
             ,
             their
             
               Civil
               Use
            
             ,
             which
             is
             such
             a
             communication
             of
             Thoughts
             and
             Ideas
             by
             Words
             ,
             as
             may
             serve
             in
             common
             Conversation
             and
             Commerce
             ,
             about
             the
             ordinary
             Affairs
             and
             Conveniences
             of
             civil
             Life
             .
             Secondly
             ,
             The
             Philosophical
             Use
             of
             Words
             ,
             by
             which
             
             I
             mean
             such
             an
             use
             of
             them
             ,
             as
             may
             serve
             to
             convey
             the
             precise
             Notions
             of
             Things
             ,
             and
             to
             express
             certain
             Truths
             in
             general
             Propositions
             ,
             these
             two
             uses
             are
             very
             distinct
             ,
             and
             a
             great
             deal
             less
             exactness
             will
             serve
             in
             the
             one
             ,
             than
             in
             the
             other
             .
          
           
             The
             end
             of
             Language
             in
             Communication
             is
             to
             be
             understood
             ;
             that
             is
             ,
             to
             excite
             by
             Sounds
             in
             the
             Hearer
             ,
             the
             same
             Idea
             which
             they
             stand
             for
             in
             the
             mind
             of
             the
             Speaker
             .
             The
             doubtfulness
             and
             uncertainty
             of
             their
             Signification
             ,
             which
             is
             the
             imperfection
             we
             are
             here
             speaking
             of
             has
             its
             cause
             more
             in
             the
             Ideas
             themselves
             than
             in
             any
             incapacity
             in
             the
             Sounds
             to
             signifie
             them
             ;
             for
             in
             that
             regard
             they
             are
             all
             equally
             perfect
             .
             That
             then
             which
             makes
             the
             difference
             ,
             is
             the
             difference
             of
             Ideas
             they
             stand
             for
             ,
             which
             must
             be
             learned
             and
             retained
             by
             those
             ,
             who
             would
             discourse
             together
             intelligibly
             .
             Now
             this
             is
             difficult
             in
             these
             cases
             .
          
           
             First
             ,
             Where
             the
             Ideas
             they
             stand
             for
             are
             very
             Complex
             :
             Hence
             the
             names
             of
             
               Mixed
               Modes
            
             are
             liable
             to
             great
             uncertainty
             and
             obscurity
             in
             their
             Signification
             .
             For
             here
             the
             Idea
             being
             made
             up
             of
             many
             Parts
             ,
             it
             is
             not
             easy
             to
             form
             and
             retain
             it
             exactly
             ;
             of
             this
             sort
             chiefly
             are
             Moral
             
             Words
             ,
             which
             have
             seldom
             in
             Two
             different
             Men
             ,
             the
             same
             precise
             signification
             .
          
           
             Secondly
             ,
             where
             the
             Ideas
             they
             stand
             for
             ,
             have
             no
             certain
             connexion
             in
             Nature
             ,
             and
             therefore
             no
             settled
             Standard
             to
             rectifie
             and
             adjust
             them
             by
             .
             This
             again
             is
             the
             case
             of
             the
             names
             of
             
               Mixed
               Modes
            
             ,
             which
             are
             Assemblages
             of
             Ideas
             put
             together
             at
             pleasure
             .
             Common
             use
             indeed
             regulates
             the
             meaning
             of
             Words
             pretty
             well
             for
             common
             Conversation
             :
             but
             it
             is
             not
             sufficient
             to
             adjust
             them
             to
             Philosophical
             Discourses
             ;
             there
             being
             scarce
             a
             Name
             of
             any
             very
             
               Complex
               Idea
            
             ,
             which
             in
             common
             use
             has
             not
             a
             great
             Latitude
             ;
             and
             is
             not
             made
             the
             sign
             of
             far
             different
             Ideas
             .
          
           
             The
             way
             of
             learning
             these
             Names
             does
             not
             a
             little
             contribute
             to
             the
             doubtfulness
             of
             their
             Signification
             .
             For
             we
             may
             observe
             that
             Children
             are
             taught
             the
             names
             of
             Simple
             Ideas
             ,
             and
             Substances
             ,
             by
             having
             the
             Things
             shewn
             them
             ;
             and
             then
             they
             repeat
             the
             Name
             that
             stands
             for
             it
             ;
             as
             
               White
               ,
               Sweet
               ,
               Milk
               ,
               Sugar
               ,
            
             ctc.
             But
             in
             Mixed
             Modes
             the
             Sounds
             are
             learned
             first
             ,
             and
             Men
             are
             to
             learn
             afterwards
             their
             Signification
             ,
             by
             their
             own
             Observation
             
             and
             Industry
             ,
             or
             the
             Explication
             of
             others
             :
             which
             is
             the
             reason
             that
             these
             Words
             are
             little
             more
             than
             
               bare
               Sounds
            
             in
             the
             Minds
             of
             most
             ,
             because
             few
             are
             at
             the
             pains
             to
             settle
             their
             Ideas
             ,
             and
             Notions
             precisely
             ;
             and
             those
             which
             are
             ,
             make
             them
             the
             signs
             of
             Ideas
             ,
             different
             from
             what
             others
             understand
             by
             them
             ,
             which
             is
             the
             occasion
             of
             most
             disputes
             .
          
           
             Thirdly
             ,
             Where
             the
             signification
             of
             a
             Word
             is
             referred
             to
             a
             Standard
             which
             is
             not
             easily
             known
             :
             This
             is
             the
             case
             of
             the
             names
             of
             Substances
             ,
             which
             being
             supposed
             to
             stand
             for
             their
             
               Real
               Essences
            
             must
             needs
             be
             of
             uncertain
             application
             ,
             because
             these
             Essences
             are
             utterly
             unknown
             ;
             and
             it
             will
             be
             impossible
             to
             know
             what
             is
             ,
             or
             is
             not
             
               Antimony
               ,
               v.
               g.
            
             when
             that
             Word
             is
             to
             stand
             for
             the
             Real
             Essence
             of
             it
             ;
             whereof
             we
             have
             no
             Idea
             at
             all
             .
          
           
             Or
             suppose
             these
             Names
             only
             stand
             for
             Simple
             Ideas
             ,
             found
             to
             co-exist
             in
             Substances
             ,
             yet
             thus
             they
             will
             be
             liable
             to
             great
             uncerainty
             too
             :
             because
             these
             Simple
             Ideas
             being
             very
             numerous
             ,
             Men
             frame
             different
             Ideas
             os
             the
             same
             Subjects
             ,
             by
             putting
             different
             Ideas
             into
             their
             Complex
             one
             ,
             of
             such
             Substances
             .
             Several
             Men
             observe
             several
             Properties
             in
             the
             
             same
             Substance
             ,
             and
             none
             of
             them
             all
             ;
             who
             having
             but
             imperfect
             descriptions
             of
             Things
             ,
             can
             have
             but
             uncertain
             significations
             of
             Words
             .
          
           
             Fourthly
             ,
             Where
             the
             signification
             of
             the
             Word
             ,
             and
             the
             real
             Essence
             of
             the
             Thing
             ,
             are
             not
             the
             same
             .
             which
             is
             still
             the
             case
             of
             Substances
             ;
             from
             hence
             we
             may
             observe
             .
          
           
             First
             ,
             That
             the
             names
             of
             Simple
             Ideas
             are
             least
             liable
             to
             mistakes
             :
             First
             ,
             Because
             the
             Ideas
             they
             stand
             for
             ,
             being
             each
             but
             one
             single
             Perception
             ,
             are
             easier
             got
             ,
             and
             more
             clearly
             retained
             ,
             than
             the
             more
             Complex
             ones
             of
             Substances
             and
             mixed
             Modes
             .
             Secondly
             ,
             Because
             they
             are
             not
             referr'd
             to
             any
             other
             Essence
             ,
             but
             barely
             that
             Perception
             they
             immediately
             signify
             .
          
           
             Secondly
             ,
             Names
             of
             
               Simple
               Modes
            
             are
             next
             to
             
               Simple
               Ideas
            
             least
             liable
             to
             Doubt
             or
             Uncertainty
             ,
             especially
             those
             of
             Figure
             and
             Number
             ,
             of
             which
             Men
             have
             so
             clear
             and
             distinct
             Ideas
             .
          
           
             Thirdly
             ,
             In
             
               Mixed
               Modes
            
             ,
             when
             they
             are
             composed
             of
             a
             few
             and
             obvious
             Ideas
             ,
             their
             Names
             are
             clear
             and
             distinct
             enough
             ;
             otherwise
             doubtful
             and
             uncertain
             .
          
           
           
             Fourthly
             ,
             The
             Names
             of
             Substances
             being
             annexed
             to
             Ideas
             ,
             that
             are
             neither
             the
             real
             Essences
             ,
             nor
             exact
             Representations
             of
             Things
             ,
             are
             liable
             yet
             to
             greater
             Imperfection
             ,
             when
             we
             come
             to
             a
             Philosophical
             use
             of
             them
             .
          
        
         
           
             CHAP
             X.
             Of
             the
             Abuse
             of
             Words
             .
          
           
             BEside
             the
             natural
             and
             unavoidable
             Imperfections
             of
             Languages
             ,
             there
             are
             
               wilful
               Faults
            
             and
             Neglects
             ,
             which
             Men
             are
             often
             guilty
             of
             in
             their
             use
             of
             Words
             .
             For
             ,
          
           
             First
             ,
             They
             use
             Words
             
               without
               clear
               and
               distinct
            
             Ideas
             ,
             or
             ,
             which
             is
             worse
             ,
             Signs
             without
             any
             thing
             signified
             ;
             such
             are
             for
             the
             most
             part
             introduced
             by
             Sects
             of
             Philosopy
             and
             Religion
             ,
             either
             out
             of
             an
             affectation
             of
             Singularity
             ,
             or
             to
             support
             some
             strange
             Opinion
             ;
             or
             to
             cover
             the
             weakness
             of
             their
             Hypothesis
             .
             These
             are
             commonly
             such
             as
             had
             no
             determinate
             collection
             of
             Ideas
             annexed
             to
             them
             ,
             
             when
             they
             were
             first
             invented
             ;
             or
             at
             least
             such
             ,
             as
             if
             well
             examined
             ,
             will
             be
             found
             inconsistent
             ,
             and
             therefore
             may
             justly
             be
             called
             insignificant
             Terms
             :
             Instances
             of
             this
             kind
             may
             easily
             be
             had
             from
             the
             School-men
             and
             Metaphysicians
             .
             Others
             learn
             Words
             which
             the
             propriety
             of
             Language
             has
             affixed
             to
             very
             important
             Ideas
             ,
             and
             often
             upon
             occasion
             use
             them
             without
             any
             distinct
             meaning
             at
             all
             :
             whence
             their
             Notions
             being
             unsteady
             and
             confused
             ,
             their
             Discourse
             must
             be
             filled
             with
             empty
             unintelligible
             Noise
             and
             Jargon
             ,
             especially
             in
             Moral
             Matters
             where
             the
             Words
             stand
             for
             Arbitrary
             ,
             and
             numerous
             Collections
             of
             Ideas
             ,
             not
             regularly
             and
             permanently
             united
             in
             Nature
             .
          
           
             Secondly
             ,
             Another
             abuse
             is
             
               Inconstancy
               in
               the
               use
               of
               Words
            
             ;
             it
             is
             hard
             to
             find
             a
             Discourse
             on
             any
             Subject
             wherein
             the
             same
             words
             are
             not
             used
             sometimes
             for
             one
             collection
             of
             Ideas
             ,
             sometimes
             for
             another
             .
             The
             wilful
             doing
             whereof
             can
             be
             imputed
             to
             nothing
             but
             great
             Folly
             ,
             or
             greater
             Dishonesty
             :
             And
             a
             Man
             in
             his
             Accompts
             with
             another
             ,
             may
             with
             as
             much
             fairness
             make
             the
             characters
             of
             Numbers
             ,
             stand
             sometimes
             for
             one
             ,
             and
             sometimes
             for
             another
             collection
             of
             Unites
             ;
             
             as
             in
             his
             Discourse
             ,
             or
             Reasoning
             ,
             make
             the
             same
             Words
             stand
             for
             different
             collections
             of
             Simple
             Ideas
             .
          
           
             Thirdly
             ,
             Another
             is
             an
             
               affected
               Obscurity
            
             ,
             either
             by
             using
             old
             Words
             in
             new
             Significations
             ,
             or
             by
             introducing
             new
             and
             ambiguous
             Terms
             ,
             without
             defining
             them
             ,
             or
             putting
             them
             together
             ,
             so
             as
             to
             confound
             their
             ordinary
             meaning
             .
             Thô
             the
             
               Peripatetick
               Philosophy
            
             has
             been
             most
             eminent
             in
             this
             way
             ,
             yet
             other
             Sects
             have
             not
             been
             wholly
             clear
             of
             it
             .
             The
             admired
             
               Art
               of
               Disputing
            
             hath
             added
             much
             to
             the
             natural
             imperfection
             of
             Languages
             ,
             whilst
             it
             has
             been
             made
             use
             of
             ,
             and
             fitted
             to
             perplex
             the
             signification
             of
             Words
             ,
             more
             than
             to
             discover
             the
             Knowledge
             and
             Truth
             of
             Things
             :
             And
             he
             that
             will
             look
             into
             that
             sort
             of
             Learned
             Writings
             ,
             will
             find
             the
             Words
             there
             much
             more
             obscure
             ,
             uncertain
             ,
             and
             undetermined
             in
             their
             meaning
             ,
             than
             they
             are
             in
             ordinary
             Conversation
             .
          
           
             Fourthly
             ,
             Another
             is
             the
             
               Taking
               Words
               for
               Things
            
             :
             This
             ,
             thô
             it
             in
             some
             degree
             concerns
             all
             Names
             in
             general
             ;
             yet
             more
             particularly
             affects
             those
             of
             Substances
             .
             Thus
             in
             the
             
               Peripatetick
               Philosophy
               ,
               Substantial
               Forms
               ,
               Abhorrence
               of
               Vacuum
               ,
            
             &c.
             
             are
             taken
             for
             something
             Real
             .
             To
             this
             Abuse
             those
             Men
             are
             most
             subject
             ,
             who
             confine
             their
             Thoughts
             to
             any
             one
             System
             ;
             and
             give
             themselves
             up
             into
             a
             firm
             belief
             of
             the
             perfection
             of
             any
             received
             Hypothesis
             ;
             whereby
             they
             come
             to
             be
             perswaded
             ,
             that
             the
             Terms
             of
             that
             Sect
             ,
             are
             so
             suited
             to
             the
             nature
             of
             Things
             ,
             that
             they
             perfectly
             correspond
             with
             their
             real
             Existence
             .
          
           
             Fifthly
             ,
             Another
             is
             the
             
               Setting
               them
               in
               the
               place
               of
               Things
               ,
               which
               they
               can
               by
               no
               means
               signify
               .
            
             We
             may
             observe
             that
             in
             the
             general
             names
             of
             Substances
             ,
             whereof
             the
             Nominal
             Essences
             are
             only
             known
             to
             us
             ,
             when
             we
             affirm
             or
             deny
             any
             thing
             about
             them
             ,
             we
             do
             most
             commonly
             tacitly
             suppose
             or
             intend
             they
             should
             stand
             for
             the
             real
             Essence
             of
             a
             certain
             sort
             of
             Substances
             .
             Thus
             when
             a
             Man
             says
             ,
             
               Gold
               is
               malleable
            
             ,
             he
             would
             insinuate
             something
             more
             than
             this
             ,
             what
             I
             call
             Gold
             is
             malleable
             ,
             (
             thô
             truly
             it
             amounts
             to
             no
             more
             )
             namely
             ,
             That
             what
             has
             the
             real
             Essence
             of
             Gold
             is
             malleable
             ,
             that
             is
             ,
             that
             malleableness
             depends
             on
             ,
             and
             is
             inseparable
             from
             the
             real
             Essence
             of
             Gold.
             But
             a
             Man
             not
             knowing
             wherein
             that
             real
             Essence
             consists
             the
             
             Connexion
             in
             his
             Mind
             of
             Malleableness
             ,
             is
             not
             truly
             with
             an
             Essence
             he
             knows
             not
             ,
             but
             with
             the
             Sound
             Gold
             he
             puts
             for
             it
             .
             It
             is
             true
             ,
             the
             names
             of
             Substances
             would
             be
             much
             more
             useful
             ;
             and
             Propositions
             exprest
             by
             them
             much
             more
             certain
             ,
             were
             the
             real
             Essences
             of
             Substances
             the
             Ideas
             in
             our
             Minds
             ,
             which
             those
             Words
             signified
             .
             And
             it
             is
             for
             want
             of
             those
             real
             Essences
             that
             our
             Words
             convey
             so
             little
             Knowledge
             ,
             or
             certainty
             in
             our
             Discourses
             about
             them
             .
             But
             to
             suppose
             these
             Names
             to
             stand
             for
             a
             Thing
             ,
             having
             the
             real
             Essence
             on
             which
             the
             Properties
             depend
             ,
             is
             so
             far
             from
             diminishing
             the
             imperfection
             of
             our
             Words
             ,
             that
             by
             a
             plain
             abuse
             it
             adds
             to
             it
             ;
             when
             we
             would
             make
             them
             stand
             for
             something
             ,
             which
             not
             being
             in
             our
             Complex
             Ideas
             ,
             the
             name
             we
             use
             can
             no
             way
             be
             the
             sign
             of
             it
             .
             In
             
               Mixed
               Modes
            
             ,
             any
             Idea
             of
             the
             complex
             one
             being
             left
             out
             ,
             or
             changed
             ,
             it
             is
             allowed
             to
             be
             another
             thing
             ,
             that
             is
             ,
             to
             be
             of
             another
             Species
             ,
             as
             is
             plain
             in
             
               Chance-medley
               ,
               Man-slaughter
               ,
               Murder
            
             ,
             &c.
             because
             the
             Complex
             Idea
             signified
             by
             that
             name
             ,
             is
             the
             Real
             as
             well
             as
             Nominal
             Essence
             ;
             and
             there
             is
             no
             secret
             reference
             of
             that
             name
             to
             
             any
             other
             Essence
             ,
             but
             that
             .
             But
             in
             Substances
             it
             is
             not
             so
             ;
             for
             thô
             in
             that
             called
             Gold
             ,
             one
             puts
             in
             his
             Complex
             Idea
             ,
             what
             another
             leaves
             out
             ,
             and
             
               Vice
               versâ
            
             ,
             yet
             Men
             do
             not
             usually
             think
             the
             Species
             changed
             ,
             because
             they
             refer
             the
             name
             in
             their
             Minds
             to
             a
             real
             immutable
             Essence
             of
             a
             Thing
             Existing
             ,
             on
             which
             those
             Properties
             depend
             :
             but
             this
             reference
             of
             the
             Name
             to
             a
             Thing
             we
             have
             not
             the
             Idea
             of
             ,
             is
             so
             far
             from
             helping
             us
             at
             all
             ,
             that
             it
             only
             serves
             the
             more
             to
             involve
             us
             in
             difficulties
             .
             This
             reference
             is
             grounded
             on
             this
             Supposition
             ,
             namely
             ,
             that
             the
             same
             precise
             Internal
             Constitution
             goes
             always
             with
             the
             same
             specifick
             Name
             :
             In
             which
             are
             contained
             these
             two
             false
             Suppositions
             .
          
           
             First
             ,
             That
             there
             are
             certain
             precise
             Essences
             ,
             according
             to
             which
             ,
             Nature
             makes
             all
             particular
             Things
             ;
             and
             by
             which
             they
             are
             distinguished
             into
             Species
             .
          
           
             Secondly
             ,
             This
             tacitly
             insinuates
             as
             if
             we
             had
             Ideas
             of
             these
             Essences
             ;
             for
             why
             do
             we
             enquire
             ,
             whether
             this
             or
             that
             Thing
             have
             the
             real
             Essence
             of
             that
             Species
             Man
             for
             Instance
             ,
             if
             we
             did
             not
             suppose
             it
             known
             ,
             which
             yet
             is
             utterly
             false
             ;
             and
             therefore
             such
             applications
             of
             Names
             
             as
             would
             make
             them
             stand
             for
             Ideas
             we
             have
             not
             ,
             must
             needs
             cause
             great
             disorder
             in
             Discourse
             and
             Reasonings
             about
             them
             ;
             and
             be
             a
             great
             Inconvenience
             in
             our
             Communication
             by
             Words
             .
          
           
             Sixthly
             ,
             Another
             more
             general
             ,
             thô
             less
             observed
             ,
             Abuse
             of
             Words
             ,
             is
             ,
             that
             Men
             having
             by
             long
             and
             familiar
             use
             ,
             annexed
             to
             them
             certain
             Ideas
             ,
             they
             
               are
               apt
               to
               imagine
               so
               near
               and
               necessary
               a
               Connexion
               ,
               between
               the
               Names
               ,
               and
               the
               Significations
               they
               use
               them
               in
               ,
               that
               they
               forwardly
               suppose
               one
               cannot
               but
               understand
               what
               their
               meaning
               is
            
             ;
             As
             if
             it
             were
             past
             doubt
             ,
             that
             in
             the
             use
             of
             these
             common
             received
             Sounds
             ,
             the
             Speaker
             and
             Hearer
             had
             necessarily
             the
             same
             precise
             Ideas
             .
             And
             so
             likewise
             taking
             the
             Words
             of
             others
             ,
             as
             naturally
             standing
             for
             Just
             ,
             what
             they
             themselves
             have
             been
             accustomed
             to
             apply
             them
             to
             ,
             they
             never
             trouble
             themselves
             to
             explain
             their
             own
             ,
             or
             understand
             anothers
             meaning
             :
             From
             whence
             commonly
             proceeds
             Noise
             ,
             and
             Wrangling
             without
             Improvement
             or
             Information
             ;
             whilst
             Men
             take
             Words
             to
             be
             the
             constant
             regular
             Marks
             of
             agreed
             Notions
             ,
             which
             in
             truth
             are
             no
             more
             but
             the
             voluntary
             and
             unsteady
             Signs
             of
             their
             
             own
             Ideas
             .
             Thus
             Life
             is
             a
             Term
             ,
             none
             more
             familiar
             :
             Any
             one
             almost
             would
             take
             it
             for
             an
             affront
             ,
             to
             be
             asked
             what
             he
             meant
             by
             it
             ,
             and
             yet
             if
             it
             comes
             in
             question
             ,
             whether
             such
             a
             Thing
             has
             Life
             ,
             or
             not
             ,
             it
             is
             easy
             to
             perceive
             ,
             that
             a
             clear
             distinct
             settled
             Idea
             ,
             does
             not
             always
             accompany
             the
             use
             of
             so
             known
             a
             Word
             .
          
           
             
               Seventhly
               ,
               Figurative
               Speech
            
             is
             also
             an
             abuse
             of
             Language
             :
             for
             thô
             in
             Discourses
             ,
             where
             we
             seek
             rather
             Pleasure
             and
             Delight
             ,
             than
             Information
             and
             Improvement
             ,
             such
             Ornaments
             as
             are
             borrowed
             from
             Figurative
             Speeches
             and
             Allusions
             ,
             can
             scarce
             pass
             for
             Faults
             ;
             yet
             if
             we
             would
             speak
             of
             Things
             as
             they
             are
             ,
             we
             must
             allow
             ,
             that
             all
             the
             
               Art
               of
               Rhetorick
            
             ,
             besides
             Order
             and
             Clearness
             ,
             All
             the
             Artificial
             and
             Figurative
             application
             of
             Words
             ,
             Eloquence
             hath
             invented
             ,
             are
             for
             nothing
             else
             ,
             but
             to
             insinuate
             wrong
             Ideas
             ,
             move
             the
             Passions
             ,
             and
             thereby
             mislead
             the
             Judgment
             ,
             and
             so
             indeed
             are
             perfect
             Cheat.
             And
             therefore
             however
             allowable
             ,
             they
             may
             be
             in
             Harangues
             and
             popular
             Addresses
             ;
             they
             are
             certainly
             in
             all
             Discourses
             that
             pretend
             to
             inform
             and
             instruct
             ,
             wholly
             to
             be
             avoided
             ;
             and
             where
             Truth
             and
             Knowledge
             are
             concerned
             ,
             
             cannot
             but
             be
             thought
             a
             great
             fault
             ,
             either
             of
             the
             Language
             or
             Person
             that
             makes
             use
             of
             them
             .
          
           
             To
             conclude
             this
             Consideration
             ,
             the
             
               Ends
               of
               Language
            
             ,
             in
             our
             Discourse
             with
             others
             ,
             are
             chiefly
             these
             Three
             .
          
           
             First
             ,
             To
             make
             our
             Thoughts
             or
             Ideas
             known
             to
             another
             ;
             this
             we
             fail
             in
             First
             ,
             when
             we
             use
             Names
             without
             clear
             and
             distinct
             Ideas
             in
             our
             Minds
             .
             Secondly
             ,
             When
             we
             apply
             received
             Names
             to
             Ideas
             ,
             to
             which
             the
             common
             use
             of
             that
             Language
             does
             not
             apply
             them
             .
             Thirdly
             ,
             When
             we
             apply
             them
             unsteadily
             ,
             making
             them
             stand
             now
             for
             one
             ,
             and
             by
             and
             by
             for
             another
             Idea
             .
          
           
             Secondly
             ,
             To
             make
             known
             our
             Thoughts
             
               with
               as
               much
               Ease
            
             and
             Quickness
             as
             is
             possible
             .
             This
             Men
             fail
             in
             when
             they
             have
             Complex
             Ideas
             ,
             without
             having
             distinct
             Names
             for
             them
             ,
             which
             may
             happen
             ,
             either
             through
             the
             defect
             of
             a
             Language
             ,
             which
             has
             none
             ,
             or
             the
             fault
             of
             that
             Man
             who
             has
             not
             yet
             learned
             them
             .
          
           
             Thirdly
             ,
             To
             convey
             the
             knowledge
             of
             Things
             :
             This
             cannot
             be
             done
             ,
             but
             when
             our
             Ideas
             agree
             to
             the
             reality
             of
             Things
             .
          
           
           
             He
             that
             hath
             Names
             without
             Ideas
             ,
             wants
             meaning
             in
             his
             Words
             ,
             and
             speaks
             only
             empty
             Sounds
             :
             He
             that
             hath
             
               Complex
               Ideas
            
             ,
             without
             Names
             for
             them
             ,
             wants
             Dispatch
             in
             his
             Expression
             .
             He
             that
             uses
             his
             Words
             loosely
             and
             unsteadily
             ,
             will
             either
             not
             be
             minded
             ,
             or
             not
             understood
             .
             He
             that
             applies
             his
             Names
             to
             Ideas
             ,
             different
             from
             their
             common
             Use
             ,
             wants
             Propriety
             in
             his
             Language
             ,
             and
             speaks
             Gibberish
             .
             And
             he
             that
             hath
             Ideas
             of
             Substances
             ,
             disagreeing
             with
             the
             real
             Existence
             of
             Things
             ,
             so
             far
             wants
             the
             materials
             of
             true
             Knowledge
             in
             his
             Understanding
             ,
             and
             has
             instead
             thereof
             ,
             Chimaeras
             .
          
           
             Language
             being
             the
             great
             Conduit
             whereby
             Men
             convey
             their
             Discoveries
             ,
             Reasonings
             ,
             and
             Knowledge
             from
             one
             to
             another
             ,
             he
             that
             makes
             an
             ill
             use
             of
             it
             ,
             thô
             he
             does
             not
             corrupt
             the
             Fountains
             of
             Knowledge
             which
             are
             in
             Things
             themselves
             ;
             yet
             he
             does
             as
             much
             as
             in
             him
             lies
             ,
             break
             or
             stop
             the
             Pipes
             whereby
             it
             is
             distributed
             to
             the
             publick
             use
             ,
             and
             advantage
             of
             Mankind
             .
             He
             that
             uses
             Words
             without
             any
             clear
             and
             steady
             meaning
             ,
             What
             does
             he
             but
             lead
             himself
             and
             others
             into
             Errors
             ?
             And
             he
             that
             designedly
             does
             it
             ,
             
             ought
             to
             be
             looked
             on
             ,
             as
             an
             Enemy
             to
             Truth
             and
             Knowledge
             .
          
           
             If
             we
             look
             into
             Books
             of
             Controversy
             of
             any
             kind
             ,
             we
             shall
             see
             that
             the
             Effect
             of
             obscure
             ,
             unsteady
             ,
             and
             aequivocal
             Terms
             ,
             is
             nothing
             but
             noise
             and
             wrangling
             about
             Sounds
             ,
             without
             convincing
             or
             bettering
             a
             Man's
             Understanding
             .
             For
             if
             the
             Idea
             be
             not
             agreed
             on
             between
             Speaker
             and
             Hearer
             ,
             for
             which
             the
             Words
             stand
             ,
             the
             Argument
             is
             not
             about
             Things
             but
             Names
             .
          
           
             It
             deserves
             to
             be
             considered
             ,
             and
             carefully
             examined
             ,
             Whether
             the
             greatest
             part
             of
             the
             Disputes
             in
             the
             World
             ,
             are
             not
             meerly
             Verbal
             ,
             and
             about
             the
             Signification
             of
             Words
             ;
             and
             that
             ,
             if
             the
             Terms
             they
             are
             made
             in
             were
             defined
             and
             reduced
             in
             their
             Significations
             ,
             to
             the
             single
             Ideas
             they
             stand
             for
             ,
             those
             Disputes
             would
             not
             end
             of
             themselves
             ,
             and
             immediately
             vanish
             .
          
        
         
           
           
             CHAP.
             XI
             .
             Of
             the
             Remedies
             of
             the
             foregoing
             Imperfections
             and
             Abuses
             .
          
           
             TO
             remedy
             the
             defects
             of
             Speech
             above-mentioned
             ,
             the
             following
             Rules
             may
             be
             of
             use
             .
          
           
             First
             ,
             A
             Man
             should
             take
             care
             to
             use
             no
             Word
             without
             a
             Signification
             ,
             no
             Name
             without
             an
             Idea
             for
             which
             he
             makes
             it
             stand
             .
             This
             Rule
             will
             not
             seem
             needless
             to
             any
             one
             ,
             who
             will
             take
             the
             pains
             to
             recollect
             how
             often
             he
             has
             met
             with
             such
             words
             ,
             as
             
               Instinct
               ,
               Sympathy
               ,
               Antipathy
            
             .
             &c.
             so
             made
             use
             of
             ,
             as
             he
             might
             easily
             conclude
             ,
             that
             those
             that
             used
             them
             ,
             had
             no
             Ideas
             in
             their
             Minds
             ,
             to
             which
             they
             applied
             them
             .
          
           
             Secondly
             ,
             Those
             Ideas
             ,
             he
             annexes
             them
             to
             ,
             should
             be
             clear
             and
             distinct
             ,
             which
             in
             Complex
             Ideas
             is
             by
             knowing
             the
             particular
             ones
             ,
             that
             make
             that
             Composition
             ;
             of
             which
             ,
             if
             any
             one
             be
             again
             Complex
             ,
             we
             must
             know
             also
             the
             precise
             collection
             
             that
             is
             united
             in
             each
             ,
             and
             so
             till
             we
             come
             to
             Simple
             ones
             .
             In
             Substances
             the
             Ideas
             must
             not
             only
             be
             distinct
             ,
             but
             also
             conformable
             to
             Things
             as
             they
             Exist
             .
          
           
             Thirdly
             ,
             He
             must
             apply
             his
             Words
             as
             near
             as
             may
             be
             to
             such
             Ideas
             ,
             as
             common
             use
             has
             annexed
             them
             to
             ;
             for
             Words
             ,
             especially
             of
             Languages
             already
             framed
             ,
             are
             no
             Man's
             private
             Possession
             ,
             but
             the
             common
             measure
             of
             Commerce
             and
             Communication
             ;
             and
             therefore
             it
             is
             not
             for
             any
             one
             to
             change
             the
             stamp
             they
             are
             current
             in
             ,
             nor
             alter
             the
             Ideas
             they
             are
             affixed
             to
             ;
             or
             at
             least
             ,
             when
             there
             is
             a
             necessity
             to
             do
             so
             ,
             he
             is
             bound
             to
             give
             notice
             of
             it
             .
             And
             therefore
             ,
          
           
             Fourthly
             ,
             When
             common
             use
             has
             left
             the
             signification
             of
             a
             Word
             uncertain
             ,
             and
             loose
             ,
             or
             where
             it
             is
             to
             be
             used
             in
             a
             peculiar
             Sense
             ;
             or
             where
             the
             Term
             is
             liable
             to
             any
             doubtfulness
             or
             mistake
             ,
             there
             it
             ought
             to
             be
             defined
             ,
             and
             its
             Signification
             ascertained
             .
          
           
             Words
             standing
             for
             
               Simple
               Ideas
            
             being
             not
             defineable
             ,
             their
             Signification
             must
             be
             shewn
             either
             ,
             First
             ,
             By
             a
             Synonymous
             Word
             .
             Secondly
             ,
             by
             naming
             a
             Subject
             ,
             wherein
             that
             Simple
             Idea
             is
             to
             be
             found
             .
             
             Thirdly
             ,
             By
             presenting
             to
             the
             Senses
             that
             subject
             ,
             which
             may
             produce
             it
             in
             the
             Mind
             ,
             and
             make
             him
             actually
             have
             the
             Idea
             that
             word
             stands
             for
             .
             
               Mixed
               Modes
            
             may
             be
             perfectly
             defined
             ,
             by
             exactly
             enumerating
             those
             Ideas
             that
             go
             to
             each
             Composition
             .
             This
             ought
             more
             especially
             to
             be
             done
             in
             mixed
             Modes
             belonging
             to
             Morality
             :
             since
             definition
             is
             the
             only
             way
             whereby
             the
             precise
             meaning
             of
             
               Moral
               Words
            
             can
             be
             known
             ;
             and
             yet
             a
             way
             whereby
             their
             precise
             meaning
             may
             be
             known
             certainly
             ,
             and
             without
             leaving
             any
             room
             for
             any
             Contest
             about
             it
             .
          
           
             For
             the
             explaining
             the
             Signification
             of
             the
             names
             of
             Substances
             ,
             both
             the
             forementioned
             ways
             ,
             viz.
             of
             Shewing
             ,
             and
             Defining
             are
             requisite
             in
             many
             cases
             to
             be
             made
             use
             of
             ;
             their
             Names
             are
             best
             defined
             by
             their
             
               leading
               Qualities
            
             ,
             which
             are
             mostly
             Shape
             in
             Animals
             ,
             and
             Vegetables
             :
             and
             Colour
             in
             inanimate
             Bodies
             ;
             and
             in
             some
             ,
             both
             together
             .
             Now
             these
             leading
             Qualities
             are
             best
             made
             known
             by
             shewing
             ,
             and
             can
             hardly
             be
             made
             known
             otherwise
             .
             The
             shape
             of
             a
             Horse
             or
             Cassowary
             will
             be
             but
             imperfectly
             imprinted
             on
             the
             Mind
             by
             Words
             :
             the
             sight
             of
             the
             Animals
             doth
             it
             much
             better
             .
             
             And
             the
             Idea
             of
             the
             particular
             Colour
             of
             Gold
             is
             not
             to
             be
             got
             by
             any
             description
             of
             it
             ,
             but
             only
             by
             the
             frequent
             exercise
             of
             the
             Eyes
             about
             it
             .
             The
             like
             may
             be
             be
             said
             of
             those
             other
             Simple
             Ideas
             ,
             peculiar
             in
             their
             kind
             to
             any
             Substance
             ,
             for
             which
             precise
             Ideas
             there
             are
             no
             peculiar
             Names
             .
          
           
             But
             because
             many
             of
             the
             Simple
             Ideas
             ,
             which
             make
             up
             our
             specifick
             Ideas
             of
             Substances
             ,
             are
             Powers
             which
             lie
             not
             obvious
             to
             our
             Sense
             in
             the
             Things
             ,
             as
             they
             ordinarily
             appear
             ;
             therefore
             in
             the
             Signification
             of
             our
             Names
             of
             Substances
             ,
             some
             part
             of
             the
             Signification
             will
             be
             better
             made
             known
             ,
             by
             enumerating
             those
             Simple
             Ideas
             ,
             than
             in
             shewing
             the
             Substance
             it self
             .
             For
             he
             that
             to
             the
             
               Yellow
               shining
               colour
            
             of
             Gold
             ,
             got
             by
             Sight
             ,
             shall
             from
             my
             enumerating
             them
             have
             the
             Ideas
             of
             great
             
               Ductibility
               ,
               Fusibility
               ,
               Fixedness
            
             ,
             and
             Solubility
             in
             
               Aqua
               Regia
            
             will
             have
             a
             perfecter
             Idea
             of
             Gold
             ,
             than
             he
             can
             have
             by
             seeing
             a
             piece
             of
             Gold
             ,
             and
             thereby
             imprinting
             in
             his
             Mind
             only
             its
             obvious
             Qualities
             .
          
           
             It
             were
             to
             be
             wished
             that
             Words
             standing
             for
             Things
             ,
             which
             are
             known
             and
             distinguished
             by
             their
             outward
             Shapes
             should
             be
             expressed
             by
             little
             Draughts
             and
             
             Prints
             made
             of
             them
             .
             A
             Vocabulary
             made
             after
             this
             fashion
             ,
             would
             perhaps
             with
             more
             ease
             ,
             and
             in
             less
             time
             teach
             the
             true
             Signification
             of
             many
             Terms
             ,
             especially
             in
             Languages
             of
             remote
             Countreys
             ,
             or
             Ages
             ;
             and
             settle
             truer
             Ideas
             in
             Mens
             Minds
             of
             several
             Things
             ,
             whereof
             we
             read
             the
             Names
             in
             ancient
             Authors
             ,
             than
             all
             the
             large
             and
             laborious
             Comments
             of
             Learned
             Criticks
             .
             Naturalists
             that
             treat
             of
             Plants
             and
             Animals
             ,
             have
             found
             the
             benefit
             of
             this
             way
             :
             And
             he
             that
             consults
             them
             will
             find
             that
             he
             has
             a
             clearer
             Idea
             of
             Apium
             and
             Ibex
             from
             a
             little
             Print
             ,
             of
             that
             Herb
             or
             Beast
             ,
             than
             he
             could
             have
             from
             a
             long
             Definition
             of
             the
             Names
             of
             either
             of
             them
             :
             and
             so
             no
             doubt
             he
             would
             have
             of
             Strigil
             ,
             and
             Sistrum
             ,
             if
             instead
             of
             a
             Curry-comb
             or
             Cymbal
             ,
             which
             are
             the
             English
             Names
             Dictionaries
             render
             them
             by
             ,
             he
             could
             see
             stamped
             in
             the
             Margin
             small
             Pictures
             of
             these
             Instruments
             ,
             as
             they
             were
             in
             use
             amongst
             the
             Ancients
             .
          
           
             Fifthly
             ,
             The
             last
             Rule
             that
             I
             shall
             mention
             is
             ,
             That
             in
             all
             Discourses
             wherein
             one
             Man
             pretends
             to
             instruct
             or
             convince
             another
             ,
             he
             should
             use
             the
             same
             Word
             ,
             constantly
             in
             the
             same
             Sense
             ;
             if
             this
             
             were
             done
             (
             which
             no
             body
             can
             refuse
             ,
             without
             great
             disingenuity
             )
             many
             of
             the
             Books
             extant
             might
             be
             spared
             ;
             many
             of
             the
             Controversies
             in
             Dispute
             ,
             would
             be
             at
             an
             end
             ;
             several
             of
             those
             great
             Volumes
             swollen
             with
             ambiguous
             Words
             ,
             now
             used
             in
             one
             Sense
             ,
             and
             by
             and
             by
             in
             another
             ,
             would
             shrink
             into
             a
             very
             narrow
             compass
             :
             and
             many
             of
             the
             Philosophers
             (
             to
             mention
             no
             other
             )
             as
             well
             as
             Poets
             Works
             ,
             might
             be
             contained
             in
             a
             Nutshell
             .
          
        
      
       
         
         
           BOOK
           IV.
           
        
         
           
             CHAP.
             I.
             Of
             Knowledge
             in
             General
             .
          
           
             SInce
             the
             Mind
             in
             all
             its
             Thoughts
             and
             Reasonings
             ,
             has
             no
             other
             immediate
             Object
             but
             its
             own
             Ideas
             ,
             which
             alone
             it
             does
             or
             can
             contemplate
             ;
             it
             is
             evident
             that
             our
             Knowledge
             is
             only
             conversant
             about
             them
             .
             Knowledge
             then
             seems
             to
             be
             nothing
             but
             the
             Perception
             of
             the
             Connexion
             and
             Agreement
             ,
             or
             Disagreement
             and
             Repugnancy
             of
             any
             of
             our
             Ideas
             :
             Where
             this
             Perception
             is
             ,
             there
             is
             Knowledge
             ;
             and
             where
             it
             is
             not
             ,
             there
             thô
             we
             fancy
             ,
             guess
             ,
             or
             believe
             ,
             yet
             we
             always
             come
             short
             of
             Knowledge
             .
             When
             we
             know
             that
             White
             is
             not
             Black
             ,
             what
             do
             we
             but
             perceive
             that
             these
             two
             Ideas
             do
             not
             agree
             ?
             Or
             that
             the
             three
             Angles
             of
             a
             Triangle
             ,
             are
             equal
             to
             
             two
             Rightones
             ;
             what
             do
             we
             more
             but
             perceive
             that
             Equality
             to
             two
             Right
             ones
             ,
             does
             necessarily
             agree
             to
             ,
             and
             is
             inseparable
             from
             the
             three
             Angles
             of
             a
             Triangle
             ?
             But
             to
             understand
             a
             little
             more
             distinctly
             ,
             wherein
             this
             Agreement
             or
             Disagreement
             consists
             ;
             we
             may
             reduce
             it
             all
             to
             these
             
               Four
               sorts
            
             ;
             First
             ,
             Identity
             or
             Diversity
             ;
             Secondly
             ,
             Relation
             ;
             Thirdly
             ,
             Co-existence
             ;
             Fourthly
             ,
             
               Real
               Existence
            
             .
          
           
             1.
             
             Identity
             or
             Diversity
             ;
             'T
             is
             the
             first
             Act
             of
             the
             Mind
             ,
             
               to
               perceive
               its
            
             Ideas
             ;
             and
             so
             far
             as
             it
             perceives
             them
             ,
             to
             know
             each
             what
             it
             is
             ,
             and
             thereby
             to
             perceive
             their
             difference
             ,
             that
             is
             ,
             the
             One
             not
             to
             be
             the
             Other
             :
             by
             this
             the
             Mind
             clearly
             perceives
             each
             Idea
             to
             agree
             with
             it self
             ,
             and
             to
             be
             what
             it
             is
             ;
             and
             all
             distinct
             Ideas
             to
             disagree
             .
             This
             it
             does
             without
             any
             pains
             or
             deduction
             ,
             by
             its
             natural
             Power
             of
             Perception
             and
             Distinction
             .
             This
             is
             what
             Men
             of
             Art
             have
             reduced
             to
             those
             General
             Rules
             ,
             
               viz.
               What
               is
               is
            
             .
             And
             
               It
               is
               impossible
               for
               the
               same
               thing
               to
               be
               ,
               and
               not
               to
               be
               .
            
             But
             no
             Maxime
             can
             make
             a
             Man
             know
             it
             clearer
             ,
             that
             Round
             is
             not
             Square
             ,
             than
             the
             bare
             perception
             of
             those
             two
             Ideas
             ,
             which
             the
             Mind
             at
             first
             sight
             perceives
             to
             disagree
             .
          
           
           
             2.
             
             The
             next
             sort
             of
             Agreement
             or
             Disagreement
             the
             Mind
             perceives
             in
             any
             of
             its
             Ideas
             may
             be
             called
             Relative
             ,
             and
             is
             nothing
             but
             the
             Perception
             of
             the
             Relation
             ,
             between
             any
             two
             Ideas
             of
             what
             kind
             soever
             :
             that
             is
             ,
             their
             Agreement
             or
             Disagreement
             one
             with
             another
             in
             several
             ways
             the
             Mind
             takes
             of
             comparing
             them
             .
          
           
             3.
             
             The
             Third
             sort
             of
             Agreement
             or
             Disagreement
             to
             be
             found
             in
             our
             Ideas
             ,
             is
             Co-existence
             or
             Non-coexistence
             in
             the
             same
             Subject
             ;
             and
             this
             belongs
             particularly
             to
             Substances
             .
             Thus
             when
             we
             pronounce
             concerning
             Gold
             ,
             that
             it
             is
             fixed
             ,
             it
             amounts
             to
             no
             more
             but
             this
             ,
             that
             Fixedness
             ,
             or
             a
             power
             to
             remain
             in
             the
             Fire
             unconsumed
             ,
             is
             an
             Idea
             that
             always
             accompanies
             that
             particular
             sort
             of
             
               Yellowness
               ,
               Weight
               ,
               Fusibility
            
             ,
             &c.
             which
             make
             our
             Complex
             Idea
             ,
             signified
             by
             the
             word
             Gold.
             
          
           
             4.
             
             The
             Fourth
             sort
             is
             that
             of
             actual
             and
             
               real
               Existence
            
             agreeing
             to
             any
             Idea
             .
             Within
             these
             Four
             sorts
             of
             Agreement
             or
             Disagreement
             ,
             I
             suppose
             is
             contained
             all
             the
             Knowledge
             we
             have
             ,
             or
             are
             capable
             of
             .
             For
             all
             that
             we
             know
             or
             can
             affirm
             concerning
             any
             Idea
             ,
             is
             ,
             that
             it
             is
             ,
             or
             is
             
             not
             the
             same
             with
             some
             other
             :
             As
             that
             
               Blue
               is
               not
               Yellow
            
             .
             That
             it
             does
             ,
             or
             does
             not
             co-exist
             with
             another
             in
             the
             same
             subject
             :
             As
             that
             
               Iron
               is
               susceptible
               of
               Magnetical
               Impressions
            
             ;
             That
             it
             has
             that
             or
             this
             Relation
             to
             some
             other
             Ideas
             :
             As
             that
             
               Two
               Triangles
               upon
               equal
               Bases
               between
               two
               parallels
               are
               equal
               :
            
             or
             that
             it
             has
             a
             real
             Existence
             without
             the
             Mind
             :
             As
             ,
             
               That
               God
               is
            
             .
          
           
             There
             are
             several
             ways
             wherein
             the
             Mind
             is
             possess'd
             of
             Truth
             ,
             each
             of
             which
             is
             called
             Knowledge
             .
             First
             ,
             There
             is
             
               Actual
               Knowledge
            
             ,
             when
             the
             Mind
             has
             a
             present
             view
             of
             the
             Agreement
             or
             Disagreement
             of
             any
             of
             its
             Ideas
             ,
             or
             of
             the
             Relation
             they
             have
             one
             with
             another
             .
             Secondly
             ,
             A
             Man
             is
             said
             to
             know
             any
             Proposition
             ,
             when
             having
             once
             evidently
             perceived
             the
             Agreement
             or
             Disagreement
             of
             the
             Ideas
             ,
             whereof
             it
             consists
             ,
             and
             so
             lodged
             it
             in
             his
             Memory
             ,
             that
             whenever
             it
             comes
             to
             be
             reflected
             on
             again
             ,
             the
             Mind
             assents
             to
             it
             without
             Doubt
             or
             Hesitation
             ,
             and
             is
             certain
             of
             the
             Truth
             of
             it
             .
             And
             this
             may
             be
             called
             
               Habitual
               Knowledge
            
             :
             And
             thus
             a
             Man
             may
             be
             said
             to
             know
             all
             those
             Truths
             which
             are
             lodged
             in
             his
             Memory
             ,
             
             by
             a
             foregoing
             clear
             ,
             and
             full
             Perception
             .
          
           
             Of
             this
             there
             are
             vulgarly
             speaking
             
               Two
               Degrees
            
             .
             The
             one
             is
             of
             such
             Truths
             laid
             up
             in
             the
             Memory
             ,
             as
             whenever
             they
             occur
             to
             the
             Mind
             ,
             it
             actually
             perceives
             the
             Relation
             ,
             that
             is
             between
             those
             Ideas
             .
             And
             this
             is
             in
             all
             those
             Truths
             ,
             where
             the
             Ideas
             themselves
             ,
             by
             an
             immediate
             view
             ,
             discover
             their
             Agreement
             or
             Disagreement
             one
             with
             another
             .
             The
             other
             is
             of
             such
             Truths
             ,
             whereof
             the
             Mind
             having
             been
             convinced
             ,
             it
             retains
             the
             Memory
             of
             the
             Conviction
             ,
             without
             the
             proofs
             .
             Thus
             a
             Man
             that
             remembers
             certainly
             ,
             that
             he
             once
             perceived
             the
             Demonstration
             ,
             that
             the
             three
             Angles
             of
             a
             Triangle
             are
             equal
             to
             two
             Right
             ones
             ,
             is
             commonly
             allowed
             to
             know
             it
             ,
             because
             he
             cannot
             doubt
             of
             the
             Truth
             of
             it
             .
             But
             yet
             having
             forgot
             the
             Demonstration
             ,
             he
             rather
             believes
             his
             Memory
             ,
             than
             knows
             the
             thing
             ;
             or
             rather
             it
             is
             something
             between
             Opinion
             and
             Knowledge
             :
             A
             Sort
             of
             Assurance
             ,
             that
             exceeds
             bare
             belief
             ,
             which
             relies
             on
             the
             Testimony
             of
             another
             ;
             and
             yet
             comes
             short
             of
             perfect
             Knowledge
             .
          
        
         
           
           
             CHAP.
             II.
             Of
             the
             Degrees
             of
             our
             Knowledge
             .
          
           
             ALL
             our
             Knowlede
             consisting
             in
             the
             view
             the
             Mind
             has
             of
             its
             own
             Ideas
             ,
             which
             is
             the
             utmost
             Light
             ,
             and
             greatest
             Certainty
             we
             are
             capable
             of
             ;
             The
             
               different
               clearness
               of
               our
               Knowledge
            
             ,
             seems
             to
             lye
             in
             the
             different
             way
             of
             Perception
             ,
             the
             Mind
             has
             of
             the
             Agreement
             or
             Disagreement
             of
             any
             of
             its
             Ideas
             .
          
           
             When
             the
             Mind
             perceives
             this
             Agreement
             or
             Disagreement
             ,
             of
             two
             
               Ideas
               ,
               immediately
            
             by
             themselves
             ,
             without
             the
             Intervention
             of
             any
             other
             ;
             we
             may
             call
             it
             
               Intuitive
               Knowledge
            
             ,
             in
             which
             cases
             the
             Mind
             perceives
             the
             Truth
             ,
             as
             the
             Eye
             does
             Light
             ,
             only
             by
             being
             directed
             towards
             it
             ;
             of
             this
             sort
             are
             ,
             that
             
               White
               is
               not
               Black
            
             ,
             that
             
               Three
               are
               more
               than
               Two
            
             ,
             and
             
               equal
               to
               One
               and
               Two.
            
             This
             part
             of
             Knowledge
             is
             irresistible
             ,
             and
             like
             the
             bright
             Sun-shine
             ,
             forces
             it self
             immediately
             to
             be
             perceived
             as
             soon
             as
             ever
             
             the
             Mind
             turns
             its
             view
             that
             way
             .
             It
             is
             on
             this
             Intuition
             ,
             that
             depends
             all
             the
             Certainty
             and
             Evidence
             of
             our
             other
             Knowledge
             ;
             which
             Certainty
             every
             one
             finds
             to
             be
             so
             great
             ,
             that
             he
             cannot
             imagine
             ,
             and
             therefore
             not
             require
             a
             greater
             .
          
           
             The
             next
             degree
             of
             Knowledge
             is
             ,
             where
             the
             Mind
             perceives
             not
             this
             Agreement
             or
             Disagreement
             immediately
             ,
             or
             by
             the
             Juxta-position
             as
             it
             were
             of
             the
             Ideas
             ,
             because
             those
             Ideas
             ,
             concerning
             whose
             Agreement
             or
             Disagreement
             the
             Enquiry
             is
             made
             ,
             cannot
             by
             the
             Mind
             be
             so
             put
             together
             ,
             as
             to
             shew
             it
             .
             In
             this
             case
             the
             Mind
             is
             sain
             to
             discover
             the
             Agreement
             or
             Disagreement
             which
             it
             searches
             ,
             by
             the
             Intervention
             of
             other
             Ideas
             :
             and
             this
             is
             that
             which
             we
             call
             Reasoning
             :
             And
             thus
             if
             we
             would
             know
             the
             Agreement
             or
             Disagreement
             in
             bigness
             ,
             between
             the
             three
             Angles
             of
             a
             Triangle
             ,
             and
             two
             right
             Angles
             ;
             we
             cannot
             by
             an
             immediate
             view
             ,
             and
             comparing
             them
             do
             it
             ;
             because
             the
             three
             Angles
             of
             a
             Triangle
             cannot
             be
             brought
             at
             once
             ,
             and
             be
             compared
             with
             any
             other
             one
             ,
             or
             two
             Angles
             .
             And
             so
             of
             this
             ,
             the
             Mind
             has
             no
             immediate
             or
             Intuitive
             
             Knowledge
             .
             In
             this
             case
             the
             Mind
             is
             fain
             to
             find
             out
             some
             other
             Angles
             ,
             to
             which
             the
             three
             Angles
             of
             a
             Triangle
             have
             equality
             ,
             and
             finding
             those
             equal
             to
             two
             Right
             ones
             ,
             comes
             to
             know
             the
             equality
             of
             these
             three
             Angles
             to
             two
             Right
             ones
             .
             Those
             intervening
             Ideas
             ,
             which
             serve
             to
             shew
             the
             Agreement
             of
             any
             two
             others
             ,
             are
             called
             Proofs
             And
             where
             the
             Agreement
             or
             Disagreement
             is
             by
             this
             means
             plainly
             and
             clearly
             perceived
             ,
             it
             is
             called
             Demonstration
             .
             A
             quickness
             in
             the
             Mind
             to
             find
             those
             Proofs
             ,
             and
             to
             apply
             them
             right
             ,
             is
             ,
             I
             suppose
             ,
             that
             which
             is
             called
             Sagacity
             .
          
           
             This
             Knowledge
             ,
             thô
             it
             be
             certain
             ,
             is
             not
             so
             clear
             and
             evident
             as
             Intuitive
             Knowledge
             .
             It
             requires
             pains
             and
             attention
             ,
             and
             steady
             application
             of
             Mind
             ,
             to
             discover
             the
             Agreement
             or
             Disagreement
             of
             the
             Ideas
             it
             considers
             ,
             and
             there
             must
             be
             a
             Progression
             by
             Steps
             and
             Degrees
             ,
             before
             the
             Mind
             can
             in
             this
             way
             arrive
             at
             Certainty
             .
             Before
             Demonstration
             there
             was
             a
             Doubt
             ,
             which
             in
             Intuitive
             Knowledge
             cannot
             happen
             to
             the
             Mind
             ,
             that
             has
             its
             Faculty
             of
             Perception
             left
             to
             a
             Degree
             capable
             of
             distinct
             Ideas
             ,
             no
             more
             than
             it
             can
             be
             a
             Doubt
             to
             the
             Eye
             
             (
             that
             can
             distinctly
             see
             White
             and
             Black
             )
             whether
             this
             Ink
             and
             Paper
             be
             all
             of
             a
             Colour
             .
          
           
             Now
             in
             every
             step
             that
             Reason
             makes
             in
             Demonstrative
             Knowledge
             ;
             there
             is
             an
             Intuitive
             Knowledge
             of
             that
             Agreement
             or
             Disagreement
             it
             seeks
             with
             the
             next
             intermediate
             Idea
             which
             it
             uses
             as
             a
             proof
             ;
             for
             if
             it
             were
             not
             so
             ,
             that
             yet
             would
             need
             a
             proof
             ;
             since
             without
             the
             Perception
             of
             such
             Agreement
             or
             Disagreement
             .
             there
             is
             no
             Knowledge
             produced
             .
             By
             which
             it
             is
             evident
             ,
             that
             every
             step
             in
             reasoning
             ,
             that
             produces
             Knowledge
             ,
             has
             Intuitive
             Certainty
             ;
             which
             when
             the
             Mind
             perceives
             ,
             there
             is
             no
             more
             required
             but
             to
             remember
             it
             ,
             to
             make
             the
             Agreement
             or
             Disagreement
             of
             the
             Ideas
             concerning
             which
             we
             enquire
             ,
             Visible
             and
             Certain
             .
             This
             Intuitive
             Perception
             of
             the
             Agreement
             or
             Disagreement
             of
             the
             Intermediate
             Ideas
             in
             each
             step
             and
             progression
             of
             the
             Demonstration
             ,
             must
             also
             be
             exactly
             carried
             in
             the
             Mind
             ;
             and
             a
             Man
             must
             be
             sure
             that
             no
             part
             is
             left
             out
             :
             which
             because
             in
             long
             Deductions
             ,
             the
             Memory
             cannot
             easily
             retain
             ;
             this
             Knowledge
             becomes
             more
             imperfect
             than
             Intuitive
             ;
             and
             Men
             often
             
             embrace
             Falshoods
             ,
             for
             Demonstrations
             .
          
           
             It
             has
             been
             generally
             taken
             for
             granted
             ,
             that
             Mathematicks
             alone
             are
             capable
             of
             Demonstrative
             Certainty
             .
             But
             to
             have
             such
             an
             Agreement
             or
             Disagreement
             as
             may
             be
             Intuitively
             perceived
             ,
             being
             as
             I
             imagine
             not
             the
             priviledge
             of
             the
             Ideas
             of
             
               Number
               ,
               Extension
            
             and
             Figure
             alone
             ;
             it
             may
             possibly
             be
             the
             want
             of
             due
             Method
             and
             Application
             in
             us
             ,
             and
             not
             of
             sufficient
             Evidence
             in
             Things
             ,
             that
             Demonstration
             has
             been
             thought
             to
             have
             so
             little
             to
             do
             in
             other
             parts
             of
             Knowledge
             .
             For
             in
             whatever
             Ideas
             the
             Mind
             can
             perceive
             the
             Agreement
             or
             Disagreement
             immediately
             ,
             there
             it
             is
             capable
             of
             Intuitive
             Knowledge
             :
             and
             where
             it
             can
             perceive
             the
             Agreement
             or
             Disagreement
             of
             any
             two
             Ideas
             ,
             by
             an
             Intuitive
             Perception
             of
             the
             Agreement
             or
             Disagreement
             they
             have
             with
             any
             intermediate
             Ideas
             ,
             there
             the
             Mind
             is
             capable
             of
             Demonstration
             ,
             which
             is
             not
             limited
             to
             the
             Ideas
             of
             Figure
             ,
             Number
             ,
             Extension
             ,
             or
             their
             Modes
             .
             The
             reason
             why
             it
             has
             been
             generally
             supposed
             to
             belong
             to
             them
             only
             ,
             is
             because
             in
             comparing
             their
             Equality
             or
             Excess
             ,
             the
             
               Modes
               of
               Numbers
            
             
             have
             every
             the
             least
             difference
             ,
             very
             clear
             and
             perceivable
             :
             And
             in
             Extension
             ,
             thô
             every
             the
             least
             excess
             is
             not
             so
             perceptible
             ,
             yet
             the
             Mind
             has
             found
             out
             ways
             to
             discover
             the
             just
             Equality
             of
             two
             Angels
             ,
             Extensions
             or
             Figures
             :
             and
             both
             ,
             that
             is
             ,
             Numbers
             and
             Figures
             can
             be
             set
             down
             by
             visible
             and
             lasting
             Marks
             .
          
           
             But
             in
             other
             Simple
             Ideas
             ,
             whose
             Modes
             and
             Differences
             are
             made
             and
             counted
             by
             Degrees
             ,
             and
             not
             Quantity
             ,
             we
             have
             not
             so
             nice
             and
             accurate
             a
             distinction
             of
             their
             Differences
             ,
             as
             to
             perceive
             ,
             or
             find
             ways
             to
             measure
             their
             just
             Equality
             ,
             or
             the
             least
             Differences
             .
             For
             those
             other
             Simple
             Ideas
             being
             Appearances
             or
             Sensations
             produced
             in
             us
             ,
             by
             the
             
               Size
               ,
               Figure
               ,
               Motion
            
             ,
             &c.
             of
             minute
             Corpuseles
             singly
             insensible
             ;
             their
             different
             Degrees
             also
             depend
             on
             the
             variation
             of
             some
             ,
             or
             all
             of
             those
             Causes
             ,
             which
             since
             it
             cannot
             be
             observed
             by
             us
             in
             Particles
             of
             Matter
             ,
             whereof
             each
             is
             too
             subtile
             to
             be
             perceived
             ,
             it
             is
             impossible
             for
             us
             to
             have
             any
             exact
             measures
             of
             the
             different
             Degrees
             of
             these
             Simple
             Ideas
             .
             Thus
             for
             Instance
             ,
             not
             knowing
             what
             number
             of
             Particles
             ,
             nor
             what
             motion
             
             of
             them
             is
             fit
             to
             produce
             any
             precise
             degree
             of
             Whiteness
             ;
             we
             cannot
             demonstrate
             the
             certain
             Equality
             of
             any
             two
             degrees
             of
             Whiteness
             ,
             because
             we
             have
             no
             certain
             Standard
             to
             measure
             them
             by
             ,
             nor
             means
             to
             distinguish
             every
             the
             least
             difference
             :
             the
             only
             help
             we
             have
             being
             from
             our
             Senses
             ,
             which
             in
             this
             point
             fail
             us
             .
          
           
             But
             where
             the
             difference
             is
             so
             great
             as
             to
             produce
             in
             the
             Mind
             Ideas
             clearly
             distinct
             ;
             there
             Ideas
             of
             Colours
             ,
             as
             we
             see
             in
             different
             kinds
             ,
             Blue
             and
             Red
             (
             for
             instance
             )
             are
             as
             capable
             of
             Demonstration
             ,
             as
             Ideas
             of
             Number
             and
             Extension
             .
             What
             is
             here
             said
             of
             Colours
             ,
             I
             think
             holds
             true
             in
             all
             Secondary
             Qualities
             .
             These
             two
             then
             ,
             Intuition
             and
             Demonstration
             ,
             are
             the
             degrees
             of
             our
             Knowledge
             ,
             whatever
             comes
             short
             of
             one
             of
             these
             ,
             is
             but
             Faith
             or
             Opinion
             ,
             not
             Knowledge
             ,
             at
             least
             in
             all
             
               General
               Truths
            
             .
             There
             is
             indeed
             another
             Perception
             of
             the
             Mind
             employed
             about
             the
             
               particular
               Existence
               of
               finite
               Beings
            
             ,
             without
             us
             ,
             which
             going
             beyond
             probability
             ,
             but
             not
             reaching
             to
             either
             of
             the
             foregoing
             degrees
             of
             Certainty
             ,
             passes
             under
             the
             name
             of
             Knowledge
             .
          
           
           
             Nothing
             can
             be
             more
             certain
             ,
             than
             that
             the
             Idea
             we
             receive
             from
             an
             External
             Object
             is
             in
             our
             Minds
             :
             this
             is
             
               Intuitive
               Knowledge
            
             ;
             but
             whether
             we
             can
             thence
             certainly
             infer
             the
             existence
             of
             any
             Thing
             without
             us
             ,
             corresponding
             to
             that
             Idea
             ,
             is
             that
             whereof
             some
             Men
             think
             there
             may
             be
             a
             question
             made
             ,
             because
             Men
             may
             have
             such
             an
             Idea
             in
             their
             Minds
             ,
             when
             no
             such
             Thing
             Exists
             ,
             no
             such
             Object
             affects
             their
             Senses
             .
             But
             't
             is
             evident
             that
             we
             are
             invincibly
             Conscious
             to
             our selves
             of
             a
             different
             Perception
             ,
             when
             we
             look
             upon
             the
             Sun
             in
             the
             Day
             ,
             and
             think
             on
             it
             by
             Night
             ;
             when
             we
             actually
             taste
             Wormwood
             ,
             or
             smell
             a
             Rose
             ,
             or
             only
             think
             on
             that
             Savour
             or
             Odour
             :
             so
             that
             I
             think
             we
             may
             add
             to
             the
             two
             former
             sorts
             of
             Knowledge
             ,
             this
             also
             of
             the
             Existence
             of
             particular
             external
             Objects
             ,
             by
             that
             Perception
             and
             Consciousness
             we
             have
             ,
             of
             the
             actual
             entrance
             of
             Ideas
             from
             them
             ,
             and
             allow
             these
             three
             degrees
             of
             Knowledge
             ,
             
               viz.
               Intuitive
               ,
               Demonstrative
            
             ,
             and
             Sensitive
             ,
          
           
             But
             since
             our
             Knowledge
             is
             founded
             on
             ,
             and
             employed
             about
             our
             Ideas
             only
             :
             Will
             it
             follow
             thence
             that
             it
             must
             be
             con●ormable
             to
             our
             Ideas
             ,
             and
             that
             where
             
             our
             Ideas
             are
             clear
             and
             distinct
             ,
             obscure
             and
             confused
             ,
             there
             our
             Knowledge
             will
             be
             so
             too
             ?
             
               I
               answer
               ,
               No
            
             :
             For
             our
             Knowledge
             consisting
             in
             the
             Perception
             of
             the
             Agreement
             or
             Disagreement
             of
             any
             two
             Ideas
             ;
             its
             clearness
             or
             obscurity
             consists
             in
             the
             clearness
             or
             obscurity
             of
             that
             Perception
             ,
             and
             not
             in
             the
             clearness
             or
             obscurity
             of
             the
             Ideas
             themselves
             .
             A
             Man
             (
             for
             instance
             )
             that
             has
             a
             clear
             Idea
             of
             the
             Angles
             of
             a
             Triangle
             ,
             and
             of
             Equality
             to
             two
             Right
             ones
             ,
             may
             yet
             have
             but
             an
             obscure
             Perception
             of
             their
             Agreement
             ;
             and
             so
             have
             but
             a
             very
             obscure
             Knowledge
             of
             it
             .
             But
             obscure
             and
             confused
             Ideas
             can
             never
             produce
             any
             clear
             or
             distinct
             Knowledge
             :
             because
             ,
             as
             far
             as
             any
             Ideas
             are
             obscure
             or
             confused
             ,
             so
             far
             the
             Mind
             can
             never
             perceive
             clearly
             ,
             whether
             they
             Agree
             or
             Disagree
             .
          
        
         
           
           
             CHAP.
             III.
             Of
             the
             Extent
             of
             Humane
             Knowledge
             .
          
           
             FRom
             what
             has
             been
             said
             concerning
             Knowledge
             ,
             it
             follows
             that
             ,
             First
             ,
             We
             can
             have
             no
             Knowledge
             farther
             than
             we
             have
             Ideas
             .
          
           
             Secondly
             ,
             That
             we
             have
             no
             Knowledge
             farther
             than
             we
             can
             have
             Perception
             of
             that
             Agreement
             or
             Disagreement
             of
             our
             Ideas
             ,
             either
             by
             
               Intuition
               ,
               Demonstration
            
             ,
             or
             Sensation
             .
          
           
             Thirdly
             ,
             We
             cannot
             have
             an
             Intuitive
             Knowledge
             that
             shall
             extend
             it self
             to
             all
             our
             Ideas
             ,
             and
             all
             that
             we
             would
             know
             about
             them
             ;
             because
             we
             cannot
             examine
             and
             perceive
             all
             the
             Relations
             they
             have
             one
             to
             another
             ,
             by
             Juxta-position
             ,
             or
             an
             immediate
             Comparison
             one
             with
             another
             .
             Thus
             we
             cannot
             intuitively
             perceive
             the
             equality
             of
             two
             Extensions
             ,
             the
             difference
             of
             whose
             Figures
             makes
             their
             parts
             uncapable
             of
             an
             exact
             and
             immediate
             application
             .
          
           
           
             Fourthly
             ,
             our
             rational
             Knowledge
             can
             not
             reach
             to
             the
             whole
             extent
             of
             our
             Ideas
             ;
             because
             between
             two
             different
             Ideas
             we
             would
             examine
             ,
             we
             cannot
             always
             find
             such
             proofs
             ,
             as
             we
             can
             connect
             one
             to
             another
             ,
             with
             an
             Intuitive
             Knowledge
             in
             all
             the
             parts
             of
             the
             Deduction
             .
          
           
             
               Fifthly
               ,
               Sensitive
            
             Knowledge
             reaching
             no
             farther
             than
             the
             Existence
             of
             Things
             actually
             present
             to
             our
             Senses
             ,
             is
             yet
             much
             narrower
             than
             either
             of
             the
             former
             .
          
           
             Sixthly
             ,
             From
             all
             which
             it
             is
             evident
             ,
             that
             the
             
               extent
               of
               our
               Knowledge
            
             ,
             comes
             not
             only
             short
             of
             the
             Reality
             of
             Things
             ,
             but
             even
             of
             the
             extent
             of
             our
             own
             Ideas
             .
             We
             have
             the
             Ideas
             of
             a
             Square
             ,
             a
             Circle
             and
             Equality
             ,
             and
             yet
             perhaps
             shall
             never
             be
             able
             to
             find
             a
             
               Circle
               equal
               to
               a
               Square
            
             .
          
           
             The
             Affirmations
             or
             Negations
             we
             make
             concerning
             the
             Ideas
             we
             have
             ,
             being
             reduced
             to
             the
             four
             Sorts
             above-mentioned
             ,
             
               viz.
               Identity
               ,
               Co-existence
               ,
               Relation
               ,
            
             and
             
               Real
               Existence
            
             ;
             I
             shall
             examine
             how
             far
             our
             Knowledge
             extends
             in
             each
             of
             these
             .
          
           
             First
             ,
             As
             to
             
               Identity
               and
               Diversity
            
             ,
             our
             Intuitive
             Knowledge
             is
             as
             far
             extended
             as
             our
             Ideas
             themselves
             ;
             and
             there
             can
             
             be
             no
             Idea
             in
             the
             Mind
             ,
             which
             it
             does
             not
             presently
             by
             an
             
               Intuitive
               Knowledge
            
             ,
             perceive
             to
             be
             what
             it
             is
             ,
             and
             to
             be
             different
             from
             any
             other
             .
          
           
             Secondly
             ,
             As
             to
             the
             Agreement
             or
             Disagreement
             of
             our
             Ideas
             in
             Co-existence
             :
             in
             this
             our
             Knowledge
             is
             very
             short
             ,
             thô
             in
             this
             consists
             the
             greatest
             and
             most
             material
             part
             of
             our
             Knowledge
             ,
             concerning
             Substances
             :
             for
             our
             Ideas
             of
             Substances
             being
             as
             I
             have
             shewed
             ,
             nothing
             but
             certain
             
               Collections
               of
               Simple
            
             Ideas
             ,
             
               co-existing
               in
               one
               Subject
            
             ,
             (
             Our
             Idea
             of
             Flame
             for
             Instance
             ,
             is
             a
             Body
             
               hot
               ,
               Luminous
            
             and
             
               moving
               upward
               .
            
             )
             When
             we
             would
             know
             any
             thing
             farther
             concerning
             this
             or
             any
             other
             sort
             of
             Substance
             ,
             What
             do
             we
             but
             enquire
             what
             other
             Qualities
             or
             Powers
             these
             Substances
             have
             or
             have
             not
             ?
             which
             is
             nothing
             else
             but
             to
             know
             ,
             what
             other
             Simple
             Ideas
             do
             ,
             or
             do
             not
             Co-exist
             with
             those
             that
             make
             up
             that
             Complex
             Idea
             .
             The
             reason
             of
             this
             is
             ,
             because
             the
             Simple
             Ideas
             which
             make
             up
             our
             Complex
             Ideas
             of
             Substances
             ,
             have
             no
             visible
             necessary
             Connexion
             or
             Inconsistence
             with
             other
             Simple
             Ideas
             ,
             whose
             co-existence
             with
             them
             we
             would
             inform
             our selves
             about
             .
             These
             Ideas
             being
             likewise
             for
             the
             most
             
             part
             
               Secundary
               Qualities
            
             ,
             which
             depend
             upon
             the
             Primary
             Qualities
             of
             their
             minute
             or
             insensible
             Parts
             ,
             or
             on
             something
             yet
             more
             remote
             from
             our
             Comprehension
             ;
             it
             is
             impossible
             we
             should
             know
             which
             have
             a
             necessary
             Union
             ,
             or
             Inconsistency
             one
             with
             another
             ,
             since
             we
             know
             not
             the
             root
             from
             whence
             they
             spring
             ,
             or
             the
             Size
             ,
             Figure
             ,
             and
             Texture
             of
             Parts
             on
             which
             they
             depend
             ,
             and
             from
             which
             they
             result
             .
          
           
             Besides
             this
             ,
             there
             is
             no
             
               discoverable
               Connexion
            
             between
             any
             Secundary
             Qualitie
             ,
             and
             those
             Primary
             Qualities
             that
             it
             depends
             on
             .
             We
             are
             so
             far
             from
             knowing
             what
             Figure
             ,
             Size
             or
             Motion
             produces
             ,
             (
             for
             Instance
             )
             A
             
               Yellow
               Colour
            
             ,
             or
             
               Sweet
               Taste
            
             ,
             or
             a
             
               Sharp
               Sound
            
             ,
             that
             we
             can
             by
             no
             means
             conceive
             how
             any
             
               Size
               ,
               Figure
            
             ,
             or
             Motion
             can
             possibly
             produce
             in
             us
             the
             Idea
             of
             any
             
               Colour
               ,
               Taste
            
             or
             Sound
             whatsoever
             ;
             and
             there
             is
             no
             conceivable
             Connexion
             between
             the
             One
             and
             the
             Other
             .
          
           
             Our
             Knowledge
             therefore
             of
             Co-existence
             reaches
             little
             farther
             than
             Experience
             .
             Some
             few
             indeed
             of
             the
             Primary
             Qualities
             have
             a
             necessary
             Dependance
             ,
             and
             visible
             Connexion
             one
             with
             another
             :
             
             As
             Figure
             necessarily
             supposes
             
               Extension
               :
               receiving
               or
               communicating
               Motion
               by
               Impulse
               ,
            
             supposes
             Solidity
             .
             But
             Qualities
             Co-existent
             in
             any
             Subject
             ,
             without
             this
             Dependance
             and
             Connexion
             ,
             cannot
             certainly
             be
             known
             to
             Co-exist
             any
             farther
             ,
             than
             Experience
             by
             our
             Senses
             informs
             us
             .
             Thus
             ,
             thô
             upon
             trial
             we
             find
             Gold
             Yellow
             ,
             Weighty
             ,
             Malleable
             ,
             Fusible
             and
             Fixed
             ,
             yet
             because
             none
             of
             these
             have
             any
             evident
             Dependance
             ,
             or
             necessary
             Connexion
             with
             the
             other
             ;
             we
             cannot
             certainly
             know
             ,
             that
             where
             any
             Four
             of
             these
             are
             ,
             the
             Fifth
             will
             be
             there
             also
             ,
             how
             highly
             probable
             soever
             it
             may
             be
             :
             But
             the
             highest
             degree
             of
             Probability
             ,
             amounts
             not
             to
             Certainty
             ;
             without
             which
             there
             can
             be
             no
             true
             Knowledge
             :
             For
             this
             Co-existence
             can
             be
             no
             farther
             known
             ,
             then
             it
             is
             perceived
             ;
             and
             it
             cannot
             be
             perceived
             ,
             but
             either
             in
             particular
             Subjects
             ,
             by
             the
             observation
             of
             our
             Senses
             ;
             or
             in
             general
             ,
             by
             the
             necessary
             Connexion
             of
             the
             Ideas
             themselves
             .
          
           
             As
             to
             Incompatibility
             ,
             or
             
               Repugnancy
               to
               Co-existence
            
             ,
             we
             may
             know
             that
             any
             Subject
             can
             have
             of
             each
             sort
             of
             Primary
             Qualities
             ,
             but
             One
             particular
             at
             once
             .
             One
             Extension
             ,
             One
             Figure
             ;
             and
             
             so
             of
             sensible
             Ideas
             peculiar
             to
             each
             Sense
             :
             For
             whatever
             of
             each
             kind
             ,
             is
             present
             in
             any
             Subject
             ,
             excludes
             all
             other
             of
             that
             Sort
             ;
             for
             Instance
             ,
             One
             Subject
             cannot
             have
             
               Two
               Smells
            
             ,
             or
             
               Two
               Colours
            
             at
             the
             same
             time
             .
          
           
             As
             to
             
               Powers
               of
               Substances
            
             ,
             which
             makes
             a
             great
             part
             of
             our
             Enquiries
             about
             them
             ,
             and
             is
             no
             inconsiderable
             branch
             of
             our
             Knowledge
             :
             Our
             Knowledge
             as
             to
             these
             reaches
             little
             farther
             than
             Experience
             ;
             because
             they
             consist
             in
             a
             Texture
             and
             Motion
             of
             Parts
             ,
             which
             we
             cannot
             by
             any
             means
             come
             to
             discover
             ;
             and
             I
             doubt
             whether
             with
             those
             Faculties
             we
             have
             ,
             we
             shall
             ever
             be
             able
             to
             carry
             our
             general
             Knowledge
             much
             farther
             in
             this
             part
             .
             Experience
             is
             that
             which
             in
             this
             part
             we
             must
             depend
             on
             ;
             and
             it
             were
             to
             be
             wished
             that
             it
             were
             improved
             :
             we
             find
             the
             Advantages
             some
             Mens
             generous
             pains
             ,
             have
             this
             way
             brought
             to
             the
             stock
             of
             
               Natural
               Knowledge
            
             .
             And
             if
             others
             ,
             especially
             the
             
               Philosophers
               by
               Fire
            
             who
             pretend
             to
             it
             ,
             had
             been
             so
             wary
             in
             their
             Observations
             ,
             and
             sincere
             in
             their
             Reports
             ,
             as
             those
             who
             call
             themselves
             Philosophers
             ought
             to
             have
             been
             :
             our
             acquaintance
             with
             the
             Bodies
             here
             about
             us
             ,
             and
             our
             
             insight
             into
             their
             Powers
             and
             Operations
             had
             been
             yet
             much
             greater
             .
          
           
             As
             to
             the
             Third
             Sort
             the
             
               Agreement
               or
               Disagreement
               of
               our
            
             Ideas
             
               in
               any
               other
               Relation
            
             :
             This
             is
             the
             largest
             field
             of
             Knowledge
             ,
             and
             it
             is
             hard
             to
             determine
             how
             far
             it
             may
             extend
             .
             This
             part
             depending
             on
             our
             Sagacity
             in
             finding
             intermediate
             Ideas
             ,
             that
             may
             shew
             the
             Habitudes
             and
             Relations
             of
             Ideas
             ;
             It
             is
             an
             hard
             matter
             to
             tell
             when
             we
             are
             at
             an
             end
             of
             such
             Discoveries
             .
             They
             that
             are
             ignorant
             of
             Algebra
             ,
             cannot
             imagine
             the
             Wonders
             in
             this
             kind
             ,
             are
             to
             be
             done
             by
             it
             :
             and
             what
             farther
             Improvements
             and
             Helps
             ,
             advantageous
             to
             other
             parts
             of
             Knowledge
             ,
             the
             Sagacious
             Mind
             of
             Man
             may
             yet
             find
             out
             ,
             it
             is
             not
             easy
             to
             determine
             .
             This
             at
             least
             I
             believe
             that
             the
             Ideas
             of
             Quantity
             ,
             are
             not
             those
             alone
             that
             are
             capable
             of
             Demonstration
             and
             Knowledge
             :
             and
             that
             other
             ,
             and
             perhaps
             more
             useful
             parts
             of
             Contemplation
             ,
             would
             afford
             us
             Certainty
             ,
             if
             Vices
             ,
             Passions
             ,
             and
             domineering
             Interests
             ,
             did
             not
             oppose
             or
             menace
             Endeavours
             of
             this
             kind
             .
          
           
             The
             Idea
             of
             a
             
               Supream
               Being
            
             ,
             Infinite
             in
             Power
             ,
             Goodness
             ,
             and
             Wisdom
             ,
             whose
             Workmanship
             we
             are
             ,
             and
             on
             whom
             we
             
             depend
             ;
             and
             the
             Idea
             of
             our Selves
             ,
             as
             understanding
             rational
             Creatures
             ,
             would
             I
             suppose
             ,
             if
             duly
             considered
             ,
             afford
             such
             Foundations
             of
             our
             Duty
             ,
             and
             
               Rules
               of
               Action
            
             ,
             as
             might
             place
             Morality
             among
             the
             Sciences
             capable
             of
             Demonstration
             :
             wherein
             I
             doubt
             not
             but
             from
             Principles
             as
             Incontestable
             as
             those
             of
             the
             Mathematicks
             ,
             by
             necessary
             Consequences
             ,
             the
             measure
             of
             Right
             and
             Wrong
             might
             be
             made
             out
             ,
             to
             any
             one
             that
             will
             apply
             himself
             with
             the
             same
             Indifferency
             and
             Attention
             to
             the
             One
             ,
             as
             he
             does
             to
             the
             Other
             of
             these
             Sciences
             .
             The
             Relations
             of
             other
             Modes
             may
             certainly
             be
             perceived
             as
             well
             as
             those
             of
             Number
             ,
             and
             Extension
             .
             
               Where
               there
               is
               no
               Property
               ,
               there
               is
               no
               Injustice
               ,
            
             is
             a
             Proposition
             as
             certain
             as
             any
             Demonstration
             in
             Euclid
             :
             for
             the
             Idea
             of
             Property
             ,
             being
             a
             right
             to
             any
             thing
             ;
             and
             the
             Idea
             of
             Injustice
             ,
             being
             the
             invasion
             or
             violation
             of
             that
             Right
             :
             it
             is
             evident
             that
             these
             Ideas
             being
             thus
             established
             ,
             and
             these
             Names
             annexed
             to
             them
             ,
             I
             can
             as
             certainly
             know
             this
             Proposition
             to
             be
             true
             ,
             as
             that
             a
             
               Triangle
               has
               three
               Angles
               equal
               to
               Two
               right
               ones
               .
            
             Again
             ,
             
               No
               Government
               allows
               absolute
               Liberty
            
             .
             The
             Idea
             of
             Government
             being
             the
             establishment
             
             of
             Society
             upon
             certain
             Rules
             or
             Laws
             ,
             which
             require
             Conformity
             to
             them
             ;
             and
             the
             Idea
             of
             
               Absolute
               Liberty
            
             ,
             being
             for
             any
             one
             to
             do
             whatever
             he
             pleases
             ,
             I
             am
             as
             capable
             of
             being
             certain
             of
             the
             Truth
             of
             this
             Proposition
             ,
             as
             of
             any
             in
             Mathematicks
             .
          
           
             What
             has
             given
             the
             advantage
             to
             the
             Ideas
             of
             Quantity
             ,
             and
             made
             them
             thought
             more
             capable
             of
             Certainty
             and
             Demonstration
             ,
             is
             ,
          
           
             First
             ,
             That
             they
             can
             be
             represented
             by
             sensible
             Marks
             ,
             which
             have
             a
             nearer
             Correspondence
             with
             them
             ,
             than
             any
             Words
             or
             Sounds
             .
             Diagrams
             drawn
             on
             Paper
             ,
             are
             Copies
             of
             the
             Ideas
             ,
             and
             not
             liable
             to
             the
             uncertainty
             that
             Words
             carry
             in
             their
             Signification
             .
             But
             we
             have
             no
             sensible
             Marks
             that
             resemble
             our
             
               Moral
               Ideas
            
             ,
             and
             nothing
             but
             Words
             to
             express
             them
             by
             ;
             which
             thô
             ,
             when
             written
             ,
             they
             remain
             the
             same
             ;
             yet
             the
             Ideas
             they
             stand
             for
             ,
             may
             change
             in
             the
             same
             Man
             ;
             and
             it
             is
             very
             seldom
             that
             they
             are
             not
             different
             in
             different
             Persons
             .
          
           
             
               Secondly
               ,
               Moral
               Ideas
            
             are
             commonly
             more
             Complex
             than
             Figures
             :
             whence
             these
             two
             Inconveniencies
             follow
             :
             First
             ,
             That
             their
             Names
             are
             of
             more
             uncertain
             
             Signification
             ;
             the
             precise
             collection
             of
             Simple
             Ideas
             they
             stand
             for
             ,
             not
             being
             so
             easily
             agreed
             on
             ,
             and
             so
             the
             sign
             that
             is
             used
             for
             them
             in
             Communication
             always
             ,
             and
             in
             Thinking
             often
             ,
             does
             not
             steadily
             carry
             with
             it
             the
             same
             
               Idea
               .
               Secondly
            
             ,
             The
             Mind
             cannot
             easily
             retain
             those
             precise
             Combinations
             so
             exactly
             and
             perfectly
             as
             is
             necessary
             ;
             in
             the
             examination
             of
             the
             Habitudes
             and
             Correspondencies
             ,
             Agreements
             or
             Disagreements
             of
             several
             of
             them
             one
             with
             another
             ,
             especially
             where
             it
             is
             to
             be
             judged
             of
             by
             long
             Deductions
             ,
             and
             the
             intervention
             of
             several
             other
             Complex
             Ideas
             ,
             to
             shew
             the
             Agreement
             '
             or
             Disagreement
             of
             two
             remote
             ones
             .
          
           
             One
             part
             of
             these
             Disadvantages
             in
             
               Moral
               Ideas
            
             ,
             which
             has
             made
             them
             be
             thought
             not
             capable
             of
             Demonstration
             ,
             may
             in
             a
             good
             measure
             be
             remedied
             by
             Definitions
             ,
             setting
             down
             that
             collection
             of
             Simple
             Ideas
             which
             every
             Term
             shall
             stand
             for
             ,
             and
             then
             using
             the
             Terms
             steadily
             and
             constantly
             for
             that
             precise
             Collection
             .
          
           
             As
             to
             the
             Fourth
             sort
             of
             Knowledge
             ,
             viz.
             of
             
               the
               real
               actual
               existence
               of
               Things
               ,
            
             we
             have
             an
             Intuitive
             Knowledge
             of
             our
             
             
               own
               Existence
            
             :
             a
             Demonstrative
             Knowledge
             ,
             of
             
               the
               Existence
               of
               God
            
             ;
             and
             a
             Sensitive
             Knowledge
             of
             
               the
               Objects
               that
               present
               themselves
               to
               our
               Senses
               .
            
          
           
             From
             what
             has
             been
             said
             we
             may
             discover
             the
             
               Causes
               of
               our
               Ignorance
            
             ,
             which
             are
             chiefly
             these
             Three
             ;
             First
             ,
             want
             of
             
               Ideas
               ;
               Secondly
            
             ,
             Want
             of
             a
             discoverable
             Connexion
             between
             the
             Ideas
             we
             have
             .
             Thirdly
             ,
             Want
             of
             tracing
             and
             examining
             our
             Ideas
             .
          
           
             First
             ,
             There
             are
             some
             things
             we
             are
             ignorant
             of
             for
             
               want
               of
               Ideas
            
             .
             All
             the
             Simple
             Ideas
             we
             have
             ,
             are
             confined
             to
             the
             observation
             of
             our
             Senses
             ,
             and
             the
             operations
             of
             our
             own
             Minds
             ,
             that
             we
             are
             conscious
             of
             in
             our Selves
             .
             What
             other
             Ideas
             it
             is
             possible
             other
             Creatures
             may
             have
             ,
             by
             the
             assistance
             of
             other
             Senses
             and
             Faculties
             more
             or
             perfecter
             than
             we
             have
             ,
             or
             different
             from
             ours
             ,
             it
             is
             not
             for
             us
             to
             determine
             ;
             but
             to
             say
             or
             think
             ,
             there
             are
             no
             such
             ,
             because
             we
             conceive
             nothing
             of
             them
             ,
             is
             no
             better
             an
             Argument
             ,
             than
             if
             a
             blind
             Man
             should
             be
             positive
             in
             it
             ,
             that
             there
             was
             no
             such
             thing
             as
             Sight
             and
             Colours
             ,
             because
             he
             had
             no
             manner
             of
             Idea
             of
             any
             such
             thing
             .
             What
             Faculties
             therefore
             other
             species
             of
             
             Creatures
             have
             to
             penetrate
             into
             the
             Nature
             and
             inmost
             constitutions
             of
             Things
             ,
             we
             know
             not
             .
             This
             we
             know
             ,
             and
             certainly
             find
             ,
             that
             we
             want
             other
             views
             of
             them
             ,
             besides
             those
             we
             have
             to
             make
             discoveries
             of
             them
             more
             perfect
             .
             The
             Intellectual
             and
             Sensible
             World
             are
             in
             this
             perfectly
             alike
             ,
             that
             the
             parts
             which
             we
             see
             of
             either
             of
             them
             ,
             hold
             no
             proportion
             with
             that
             we
             see
             not
             ,
             and
             whatsoever
             we
             can
             reach
             with
             our
             Eyes
             ,
             or
             our
             Thoughts
             of
             either
             of
             them
             ,
             is
             but
             a
             point
             ,
             almost
             nothing
             ,
             in
             comparison
             of
             the
             rest
             .
          
           
             Another
             great
             cause
             of
             Ignorance
             ,
             is
             
               the
               want
               of
            
             Ideas
             
               that
               we
               are
               capable
               of
            
             .
             This
             keeps
             us
             in
             ignorance
             of
             Things
             we
             conceive
             capable
             of
             being
             known
             .
             Bulk
             ,
             Figure
             and
             Motion
             we
             have
             Ideas
             of
             :
             yet
             not
             knowing
             what
             is
             the
             particular
             Bulk
             ,
             Motion
             and
             Figure
             of
             the
             greatest
             part
             of
             the
             Bodies
             of
             the
             Universe
             ,
             we
             are
             ignorant
             of
             the
             several
             Powers
             ,
             Efficacies
             ,
             and
             ways
             of
             Operation
             ,
             whereby
             the
             effects
             we
             daily
             see
             ,
             are
             produced
             .
             These
             are
             hid
             from
             us
             in
             some
             things
             ,
             by
             being
             
               too
               Remote
            
             ,
             in
             others
             by
             being
             
               too
               Minute
            
             .
          
           
           
             When
             we
             consider
             the
             vast
             distance
             of
             the
             known
             and
             visible
             parts
             of
             the
             World
             ,
             and
             the
             reasons
             we
             have
             to
             think
             that
             what
             lies
             within
             our
             Ken
             ,
             is
             but
             a
             small
             part
             of
             the
             immense
             Universe
             ;
             we
             shall
             then
             discover
             an
             huge
             abyss
             of
             Ignorance
             .
             What
             are
             the
             particular
             Fabricks
             of
             the
             great
             Masses
             of
             Matter
             ,
             which
             make
             up
             the
             whole
             stupendous
             frame
             of
             corporeal
             Beings
             ,
             how
             far
             they
             are
             extended
             ,
             and
             what
             is
             their
             motion
             ,
             and
             how
             continued
             ,
             and
             what
             influence
             they
             have
             upon
             one
             another
             ,
             are
             contemplations
             that
             at
             first
             glimpse
             our
             Thoughts
             lose
             themselves
             in
             .
             If
             we
             confine
             our
             Thoughts
             to
             this
             little
             Canton
             ,
             I
             mean
             this
             System
             of
             our
             Sun
             ,
             and
             the
             grosser
             Masses
             of
             Matter
             that
             visibly
             move
             about
             it
             ;
             What
             several
             sorts
             of
             Vegetables
             ,
             Animals
             ,
             and
             Intellectual
             corporeal
             Beings
             ,
             infinitely
             different
             from
             those
             of
             our
             little
             spot
             of
             Earth
             ,
             may
             probably
             be
             in
             other
             Planets
             ,
             to
             the
             knowledge
             of
             which
             ,
             even
             of
             their
             outward
             Figures
             ,
             and
             Parts
             ,
             we
             can
             no
             way
             attain
             ,
             whilst
             we
             are
             confined
             to
             this
             Earth
             ,
             there
             being
             no
             natural
             means
             ,
             either
             by
             Sensation
             or
             Reflection
             ,
             to
             convey
             their
             certain
             Ideas
             into
             our
             Minds
             ?
          
           
           
             There
             are
             other
             Bodies
             in
             the
             Universe
             ,
             no
             less
             concealed
             from
             us
             by
             their
             Minuteness
             .
             These
             insensible
             Corpuscles
             being
             the
             active
             parts
             of
             Matter
             ,
             and
             the
             great
             instruments
             of
             Nature
             ,
             on
             which
             depend
             all
             their
             Secundary
             Qualities
             and
             Operations
             ,
             our
             want
             of
             precise
             distinct
             Ideas
             ,
             and
             their
             Primary
             Qualities
             ,
             keeps
             us
             in
             incurable
             Ignorance
             of
             what
             we
             desire
             to
             know
             about
             them
             .
             Did
             we
             know
             the
             Mechanical
             Affections
             of
             Rhubarb
             or
             Opium
             ,
             we
             might
             as
             easily
             account
             for
             their
             Operations
             of
             Purging
             and
             
               causing
               Sleep
            
             ,
             as
             a
             Watch-maker
             can
             for
             the
             Motions
             of
             his
             Watch.
             The
             dissolving
             of
             Silver
             in
             
               Aqua
               fortis
            
             ,
             or
             Gold
             in
             
               Aqua
               Regia
            
             ,
             and
             not
             
               Vice
               versâ
            
             ,
             would
             be
             then
             perhaps
             no
             more
             difficult
             to
             know
             ,
             than
             it
             is
             to
             a
             Smith
             ,
             to
             understand
             why
             the
             turning
             of
             one
             Key
             ,
             will
             open
             a
             Lock
             ,
             and
             not
             the
             turning
             of
             another
             .
             But
             whilst
             we
             are
             destitute
             of
             Senses
             ,
             acute
             enough
             to
             discover
             the
             minute
             Particles
             of
             Bodies
             ,
             and
             to
             give
             us
             Ideas
             of
             their
             Mechanical
             Affections
             ,
             we
             must
             be
             content
             to
             be
             ignorant
             of
             their
             Properties
             and
             Operations
             ;
             nor
             can
             we
             be
             assured
             about
             them
             any
             farther
             ,
             than
             some
             few
             Trials
             we
             make
             ,
             are
             
             able
             to
             reach
             :
             but
             whether
             they
             will
             succeed
             again
             another
             time
             ,
             we
             cannot
             be
             certain
             .
             This
             hinders
             our
             certain
             Knowledge
             of
             Universal
             Truths
             concerning
             Natural
             Bodies
             :
             and
             our
             Reason
             carries
             us
             herein
             very
             little
             beyond
             particular
             Matter
             of
             Fact.
             And
             therefore
             I
             am
             apt
             to
             doubt
             ,
             that
             how
             far
             soever
             Humane
             Industry
             may
             advance
             useful
             and
             
               Experimental
               Philosophy
            
             in
             Physical
             Things
             ,
             yet
             Scientifical
             will
             still
             be
             out
             of
             our
             reach
             ;
             because
             we
             want
             perfect
             and
             adequate
             Ideas
             of
             those
             very
             Bodies
             which
             are
             nearest
             to
             us
             ,
             and
             most
             under
             our
             Command
             .
          
           
             This
             at
             first
             sight
             shews
             us
             how
             disproportionate
             our
             Knowledge
             is
             to
             the
             whole
             extent
             ,
             even
             of
             Material
             Beings
             :
             to
             which
             ,
             if
             we
             add
             the
             Consideration
             of
             that
             infinite
             number
             of
             Spirits
             that
             may
             be
             ,
             and
             probably
             are
             ,
             which
             are
             yet
             more
             remote
             from
             our
             Knowledge
             ,
             whereof
             we
             have
             no
             cognizance
             :
             we
             shall
             find
             this
             cause
             of
             Ignorance
             ,
             conceal
             from
             us
             in
             an
             impenetrable
             Obscurity
             ,
             almost
             the
             whole
             Intellectual
             World
             :
             a
             greater
             Certainly
             ,
             and
             more
             beautiful
             World
             than
             the
             material
             .
             For
             bating
             some
             very
             few
             Ideas
             of
             Spirit
             ,
             we
             get
             from
             our
             own
             
             Mind
             by
             Reflection
             ,
             and
             from
             thence
             the
             best
             we
             can
             collect
             ,
             of
             the
             
               Father
               of
               all
               Spirits
            
             ,
             the
             Author
             of
             them
             ,
             and
             us
             ,
             and
             all
             Things
             :
             we
             have
             no
             certain
             Information
             ,
             so
             much
             as
             of
             the
             Existence
             of
             other
             Spirits
             but
             by
             Revelation
             :
             much
             less
             have
             we
             distinct
             Ideas
             of
             their
             different
             Natures
             ,
             States
             ,
             Powers
             ,
             and
             several
             Constitutions
             ,
             wherein
             they
             agree
             or
             differ
             one
             from
             another
             ,
             and
             from
             us
             .
             And
             therefore
             in
             what
             concerns
             their
             different
             Species
             ,
             and
             Properties
             ,
             we
             are
             under
             an
             absolute
             Ignorance
             .
          
           
             The
             Second
             cause
             of
             Ignorance
             is
             the
             
               want
               of
               discoverable
               Connexion
            
             between
             those
             Ideas
             we
             have
             ;
             where
             we
             want
             that
             ,
             we
             are
             utterly
             incapable
             of
             Universal
             and
             Certain
             Knowledge
             ;
             and
             are
             as
             in
             the
             former
             case
             ,
             left
             only
             to
             Observation
             and
             Experiment
             .
             Thus
             the
             Mechanical
             Affections
             of
             Bodies
             ,
             having
             no
             affinity
             at
             all
             with
             the
             Ideas
             they
             produce
             in
             us
             ;
             we
             can
             have
             no
             distinct
             Knowledge
             of
             such
             operations
             beyond
             our
             Experience
             ;
             and
             can
             reason
             no
             otherwise
             about
             them
             ,
             than
             as
             the
             effects
             or
             appointment
             of
             an
             Infinitly
             
               Wise
               Agent
            
             ,
             which
             perfectly
             surpass
             our
             Comprehensions
             .
          
           
           
             The
             operation
             of
             our
             Minds
             upon
             our
             Bodies
             ,
             is
             as
             unconceivable
             .
             How
             any
             Thought
             should
             produce
             a
             Motion
             in
             Body
             ,
             is
             as
             remote
             from
             the
             nature
             of
             our
             Ideas
             ,
             as
             how
             any
             Body
             should
             produce
             any
             Thought
             in
             the
             Mind
             .
             That
             it
             is
             so
             ,
             if
             Experience
             did
             not
             convince
             us
             ,
             the
             consideration
             of
             the
             Things
             themselves
             ,
             would
             never
             be
             able
             in
             the
             least
             to
             discover
             to
             us
             .
          
           
             In
             some
             of
             our
             Ideas
             ,
             there
             are
             certain
             Relations
             ,
             Habitudes
             ,
             and
             Connexions
             ,
             so
             visibly
             included
             in
             the
             nature
             of
             the
             Ideas
             themselves
             ,
             that
             we
             cannot
             conceive
             them
             separable
             from
             them
             by
             any
             Power
             whatsoever
             :
             In
             these
             only
             we
             are
             capable
             of
             Certain
             and
             Universal
             Knowledge
             .
             Thus
             the
             Ideas
             of
             a
             
               right
               lined
               Triangle
            
             ,
             necessarily
             carries
             with
             it
             ,
             an
             
               Equality
               of
               its
               Angles
               to
               two
               right
               ones
               .
            
             But
             the
             coherence
             and
             continuity
             of
             the
             Parts
             of
             Matter
             ;
             the
             production
             of
             Sensation
             in
             us
             ,
             of
             Colours
             and
             Sounds
             ,
             &c.
             by
             Impulse
             ,
             and
             Motion
             ,
             being
             such
             wherein
             we
             can
             discover
             no
             natural
             Connexion
             with
             any
             Ideas
             we
             have
             ,
             we
             cannot
             but
             ascribe
             them
             to
             the
             arbitrary
             Will
             and
             good
             Pleasure
             of
             the
             wise
             Architect
             .
          
           
           
             The
             Things
             that
             we
             observe
             constantly
             to
             proceed
             regularly
             ,
             we
             may
             conclude
             do
             act
             by
             a
             Law
             set
             them
             ;
             but
             yet
             by
             a
             Law
             that
             we
             know
             not
             ;
             whereby
             ,
             thô
             Causes
             work
             steadily
             ,
             and
             effects
             constantly
             flow
             from
             them
             ;
             yet
             their
             Connexions
             and
             Dependencies
             being
             not
             discoverable
             in
             our
             Ideas
             ,
             we
             can
             have
             but
             an
             experimental
             Knowledge
             of
             them
             .
             Several
             Effects
             come
             every
             day
             within
             the
             notice
             of
             our
             Senses
             ,
             of
             which
             we
             have
             so
             far
             Sensitive
             Knowledge
             .
             But
             the
             Causes
             ,
             Manner
             and
             Certainty
             of
             their
             Production
             ,
             we
             must
             for
             the
             foregoing
             reasons
             be
             content
             to
             be
             ignorant
             of
             .
             In
             these
             we
             can
             go
             no
             farther
             than
             particular
             Experience
             informs
             us
             of
             matter
             of
             Fact
             ,
             and
             by
             Analogy
             ,
             guess
             what
             Effects
             the
             like
             Bodies
             are
             upon
             other
             Tryals
             like
             to
             produce
             .
             But
             as
             to
             perfect
             Science
             of
             
               Natural
               Bodies
            
             (
             not
             to
             mention
             Spiritual
             Beings
             )
             we
             are
             ,
             I
             think
             ,
             so
             far
             from
             being
             capable
             of
             any
             such
             thing
             ,
             that
             I
             conclude
             it
             lost
             labour
             to
             seek
             after
             it
             .
          
           
             The
             Third
             cause
             of
             Ignorance
             is
             our
             
               Want
               of
               tracing
               those
            
             Ideas
             
               we
               have
            
             ,
             or
             may
             have
             ;
             and
             finding
             out
             those
             intermediate
             Ideas
             which
             may
             shew
             us
             what
             
             Habitude
             of
             Agreement
             or
             Disagreement
             ,
             they
             may
             have
             one
             with
             another
             :
             and
             thus
             many
             are
             ignorant
             of
             Mathematical
             Truths
             ,
             for
             want
             of
             application
             in
             enquiring
             ,
             examining
             ,
             and
             by
             due
             ways
             comparing
             those
             Ideas
             .
          
           
             Hitherto
             we
             have
             examined
             the
             Extent
             of
             our
             Knowledge
             ,
             in
             respect
             of
             the
             several
             sorts
             of
             Beings
             that
             are
             .
             There
             is
             another
             Extent
             of
             it
             ,
             in
             respect
             of
             Universality
             ,
             which
             will
             also
             deserve
             to
             be
             considered
             ;
             and
             in
             this
             regard
             our
             Knowledge
             follows
             the
             Nature
             of
             our
             Ideas
             .
             If
             the
             Ideas
             are
             Abstract
             ,
             whose
             Agreement
             or
             Disagreement
             we
             perceive
             ,
             our
             Knowledge
             is
             Universal
             .
             For
             what
             is
             known
             of
             such
             general
             Ideas
             ,
             will
             be
             true
             of
             every
             particular
             thing
             in
             which
             that
             Essence
             ,
             that
             is
             ,
             that
             
               Abstract
               Idea
            
             is
             to
             be
             found
             :
             And
             what
             is
             once
             known
             of
             such
             Ideas
             ,
             will
             be
             perpetually
             ,
             and
             for
             ever
             true
             .
             So
             that
             as
             to
             all
             general
             Knowledge
             ,
             we
             must
             search
             and
             find
             it
             only
             in
             our
             own
             Minds
             :
             and
             it
             is
             only
             the
             examining
             of
             our
             own
             Ideas
             ,
             that
             furnishes
             us
             with
             the
             Truths
             belonging
             to
             Essences
             of
             Things
             (
             that
             is
             ,
             to
             
               Abstract
               Ideas
            
             )
             that
             are
             Eternal
             ,
             and
             are
             to
             be
             found
             out
             by
             the
             Contemplation
             
             only
             of
             those
             Essences
             ;
             as
             the
             Existence
             of
             Things
             is
             to
             be
             known
             only
             from
             Experience
             .
             But
             I
             shall
             say
             more
             of
             this
             in
             the
             following
             Chapters
             ,
             where
             I
             shall
             speak
             of
             General
             ,
             and
             Rèal
             Knowledge
             .
          
        
         
           
             CHAP.
             IV.
             Of
             the
             Reality
             of
             our
             Knowledge
             .
          
           
             I
             Doubt
             not
             but
             my
             Reader
             by
             this
             time
             ,
             may
             be
             apt
             to
             think
             that
             I
             have
             been
             all
             this
             while
             ,
             only
             building
             a
             Castle
             in
             the
             Air
             :
             and
             be
             ready
             to
             object
             ,
             If
             it
             be
             true
             ,
             that
             all
             Knowledge
             lies
             only
             in
             the
             perception
             of
             the
             Agreement
             or
             Disagreement
             of
             our
             own
             Ideas
             ,
             the
             Visions
             of
             an
             Enthusiast
             ,
             and
             the
             reasonings
             of
             a
             Sober
             Man
             will
             be
             equally
             Certain
             :
             It
             is
             no
             matter
             how
             Things
             are
             ,
             so
             a
             Man
             observe
             but
             the
             Agreement
             of
             his
             own
             Imaginations
             ,
             and
             talk
             conformably
             ,
             It
             is
             all
             Truth
             ,
             all
             Certainty
             ,
             That
             an
             Harpy
             is
             not
             a
             Centaur
             ,
             is
             by
             this
             way
             as
             certain
             Knowledge
             ,
             and
             as
             much
             Truth
             ,
             as
             that
             a
             Square
             is
             not
             a
             Circle
             .
             
             But
             of
             what
             use
             is
             all
             this
             knowledge
             of
             Mens
             own
             imaginations
             ,
             to
             a
             Man
             that
             enquires
             after
             the
             reality
             of
             Things
             ?
          
           
             To
             which
             
               I
               Answer
            
             ,
             That
             if
             our
             knowledge
             of
             our
             Ideas
             should
             terminate
             in
             them
             ,
             and
             reach
             no
             farther
             ,
             where
             there
             is
             something
             farther
             intended
             ;
             our
             most
             serious
             Thoughts
             would
             be
             of
             little
             more
             use
             ,
             than
             the
             Reveries
             of
             a
             crazy
             Brain
             .
             But
             I
             hope
             before
             I
             have
             done
             ,
             to
             make
             it
             evident
             ,
             that
             this
             way
             of
             Certainty
             by
             the
             knowledge
             of
             our
             own
             Ideas
             ,
             goes
             a
             little
             farther
             ,
             than
             bare
             imagination
             :
             and
             that
             all
             the
             certainty
             of
             general
             Truths
             a
             Man
             has
             ,
             lies
             in
             nothing
             else
             but
             this
             knowledge
             of
             our
             Ideas
             .
          
           
             'T
             is
             evident
             that
             the
             Mind
             knows
             not
             Things
             immediately
             ,
             but
             by
             the
             intervention
             of
             the
             Ideas
             it
             has
             of
             them
             .
             Our
             Knowledge
             therefore
             is
             real
             ,
             only
             so
             far
             as
             there
             is
             a
             conformity
             between
             our
             Ideas
             ,
             and
             the
             reality
             of
             Things
             .
             But
             how
             shall
             we
             know
             when
             our
             Ideas
             agree
             ,
             with
             Things
             themselves
             ?
             I
             Answer
             ,
             There
             be
             
               Two
               sorts
            
             of
             Ideas
             that
             ,
             we
             may
             be
             assured
             agree
             with
             Things
             :
             These
             are
             ,
          
           
           
             
               First
               ,
               Simple
            
             Ideas
             ;
             Which
             since
             the
             Mind
             can
             by
             no
             means
             make
             to
             it self
             ,
             must
             be
             the
             effect
             of
             Things
             operating
             upon
             the
             Mind
             ,
             in
             a
             natural
             way
             ;
             and
             producing
             therein
             those
             Perceptions
             ,
             which
             by
             the
             Will
             of
             our
             Maker
             ,
             they
             are
             ordained
             and
             adapted
             to
             .
             Hence
             it
             follows
             ,
             that
             
               Simple
               Ideas
            
             are
             not
             fictions
             of
             our
             Fancies
             ,
             but
             the
             natural
             and
             regular
             productions
             of
             Things
             without
             us
             ,
             really
             operating
             upon
             us
             ;
             which
             carry
             with
             them
             all
             the
             conformity
             our
             State
             requires
             ,
             which
             is
             to
             represent
             Things
             ,
             under
             those
             appearances
             they
             are
             fitted
             to
             produce
             in
             us
             .
             Thus
             the
             Idea
             of
             Whiteness
             ,
             as
             it
             is
             in
             the
             Mind
             ,
             exactly
             answers
             that
             Power
             which
             is
             in
             any
             Body
             to
             produce
             it
             there
             .
             And
             this
             conformity
             between
             our
             
               Simple
               Ideas
            
             ,
             and
             the
             existence
             of
             Things
             ,
             is
             sufficient
             for
             real
             Knowledge
             .
          
           
             Secondly
             ,
             All
             our
             
               Complex
               Ideas
            
             ,
             except
             those
             of
             Substances
             ,
             being
             Archetypes
             ,
             of
             the
             Mind
             's
             own
             making
             ,
             and
             not
             referred
             to
             the
             Existence
             of
             Things
             as
             to
             their
             Originals
             ,
             cannot
             want
             any
             Conformity
             necessary
             to
             real
             Knowledge
             .
             For
             that
             which
             is
             not
             designed
             to
             represent
             any
             thing
             but
             it self
             ,
             can
             never
             be
             capable
             of
             
             a
             wrong
             Representation
             .
             Here
             the
             Ideas
             themselves
             are
             considered
             as
             Archetypes
             ,
             and
             Things
             no
             otherwise
             regarded
             ,
             than
             as
             they
             are
             conformable
             to
             them
             .
             Thus
             the
             Mathematician
             considers
             the
             Truth
             and
             Properties
             belonging
             to
             a
             Rectangle
             or
             Circle
             only
             ,
             as
             they
             are
             Ideas
             in
             his
             own
             Mind
             ,
             which
             possibly
             he
             never
             found
             existing
             Mathematically
             ,
             that
             is
             ,
             precisely
             True
             :
             yet
             his
             Knowledge
             is
             not
             only
             Certain
             ,
             but
             Real
             ;
             because
             Real
             Things
             are
             no
             farther
             concern'd
             nor
             intended
             to
             be
             meant
             by
             any
             such
             Propositions
             ,
             than
             as
             Things
             really
             agree
             to
             those
             Archetypes
             in
             his
             Mind
             .
             It
             is
             true
             of
             the
             Idea
             of
             a
             
               Triangle
               ,
               that
               its
               three
               Angles
               are
               equal
               to
               two
               right
               ones
            
             ;
             It
             is
             true
             also
             of
             a
             Triangle
             ,
             wherever
             it
             Exists
             :
             what
             is
             true
             of
             those
             Figures
             ,
             that
             have
             barely
             an
             Ideal
             Existence
             in
             his
             Mind
             ,
             will
             hold
             true
             of
             them
             also
             ,
             when
             they
             come
             to
             have
             a
             Real
             Existence
             in
             Matter
             .
          
           
             Hence
             it
             follows
             that
             Moral
             Knowledge
             ,
             is
             as
             capable
             of
             
               Real
               Certainty
            
             as
             Mathematicks
             .
             For
             Certainty
             being
             nothing
             but
             the
             Perception
             of
             the
             Agreement
             or
             Disagreement
             of
             our
             
               Ideas
               ,
            
             ,
             and
             Demonstration
             nothing
             ,
             but
             the
             Perception
             
             of
             such
             Agreement
             by
             the
             intervention
             of
             other
             Ideas
             ;
             our
             
               Moral
               Ideas
            
             as
             well
             as
             Mathematical
             ,
             being
             Archetypes
             themselves
             ,
             and
             so
             Adequate
             or
             Complete
             Ideas
             all
             the
             Agreement
             or
             Disagreement
             we
             shall
             find
             in
             them
             ,
             will
             produce
             Real
             Knowledge
             as
             well
             as
             in
             
               Mathematical
               Figures
            
             .
             That
             which
             is
             requisite
             to
             make
             our
             Knowledge
             Certain
             ,
             is
             the
             clearness
             of
             our
             Ideas
             ;
             and
             that
             which
             is
             required
             to
             make
             it
             Real
             ,
             is
             ,
             that
             they
             answer
             their
             Archetypes
             .
          
           
             But
             it
             will
             here
             be
             said
             ,
             That
             if
             Moral
             Knowledge
             be
             placed
             in
             the
             Contemplation
             of
             our
             own
             
               Moral
               Ideas
            
             ;
             and
             those
             be
             of
             our
             own
             making
             ,
             what
             strange
             Notions
             will
             there
             be
             of
             Justice
             and
             Temperance
             ?
             What
             confusion
             of
             Vertues
             and
             Vices
             ,
             if
             every
             Man
             may
             make
             what
             Ideas
             of
             them
             he
             pleases
             ?
             
               I
               Answer
            
             ,
             No
             Confusion
             ,
             nor
             Disorder
             at
             all
             ,
             in
             the
             Things
             themselves
             ,
             nor
             the
             Reasonings
             about
             them
             ;
             no
             more
             ,
             than
             there
             would
             be
             a
             change
             in
             the
             Properties
             of
             Figures
             ,
             and
             their
             Relations
             one
             to
             another
             ,
             If
             a
             Man
             should
             make
             a
             Triangle
             with
             four
             corners
             ,
             or
             a
             Trapezium
             with
             four
             right
             Angles
             ;
             that
             is
             in
             plain
             English
             ,
             change
             the
             Names
             of
             the
             Figures
             ,
             and
             call
             that
             by
             
             one
             Name
             ,
             which
             is
             called
             ordinarily
             by
             another
             .
             The
             change
             of
             Name
             will
             indeed
             at
             first
             disturb
             him
             ,
             who
             knows
             not
             what
             Idea
             ,
             it
             stands
             for
             :
             but
             as
             soon
             as
             the
             Figure
             is
             drawn
             ,
             the
             Consequences
             and
             Demonstration
             are
             plain
             ,
             and
             clear
             .
             Just
             the
             same
             is
             it
             in
             Moral
             Knowledge
             :
             Let
             a
             Man
             have
             the
             Idea
             of
             taking
             from
             others
             ,
             without
             their
             consent
             ,
             what
             they
             are
             justly
             possessed
             of
             ,
             and
             call
             this
             Justice
             ,
             if
             he
             pleases
             :
             he
             that
             takes
             the
             Name
             here
             ,
             without
             the
             Idea
             put
             to
             it
             ,
             will
             be
             mistaken
             by
             joyning
             another
             Idea
             of
             his
             own
             to
             that
             Name
             ;
             but
             strip
             the
             Idea
             of
             that
             Name
             ,
             or
             take
             it
             such
             as
             it
             is
             in
             the
             Speakers
             Mind
             ;
             and
             the
             same
             Things
             will
             agree
             to
             it
             ,
             as
             if
             you
             called
             it
             Injustice
             .
          
           
             One
             thing
             we
             are
             to
             take
             notice
             of
             ,
             That
             where
             God
             ,
             or
             any
             other
             Law-maker
             has
             defined
             any
             
               Moral
               Names
            
             ,
             there
             they
             have
             made
             the
             Essence
             of
             that
             Species
             to
             which
             that
             Name
             belongs
             :
             And
             there
             it
             is
             not
             safe
             to
             apply
             ,
             or
             use
             them
             otherwise
             .
             But
             in
             other
             cases
             it
             is
             bare
             impropriety
             of
             Speech
             ,
             to
             apply
             them
             contrary
             to
             the
             common
             usage
             of
             the
             Country
             they
             are
             used
             in
             .
          
           
           
             Thirdly
             ,
             But
             the
             Complex
             Ideas
             which
             we
             refer
             to
             Archetypes
             without
             us
             ,
             may
             differ
             from
             them
             ,
             and
             so
             our
             Knowledge
             about
             them
             may
             come
             short
             of
             being
             real
             :
             and
             thus
             are
             our
             Ideas
             of
             Substances
             .
             These
             must
             be
             taken
             from
             something
             ,
             that
             does
             or
             has
             Existed
             ,
             and
             not
             be
             made
             up
             of
             Ideas
             arbitrarily
             put
             together
             ,
             without
             any
             real
             Pattern
             .
             Herein
             therefore
             is
             founded
             the
             reality
             of
             our
             Knowledge
             concerning
             Substances
             ,
             that
             all
             our
             Complex
             Ideas
             of
             them
             must
             be
             such
             ,
             and
             such
             only
             ,
             as
             are
             made
             up
             of
             such
             Simple
             ones
             ,
             as
             have
             been
             discovered
             to
             co-exist
             in
             Nature
             .
             Wherever
             then
             we
             perceive
             the
             Agreement
             or
             Disagreement
             of
             any
             of
             our
             Ideas
             ,
             there
             is
             
               Certain
               Knowledge
            
             ;
             and
             wherever
             we
             are
             sure
             those
             Ideas
             agree
             with
             the
             reality
             of
             Things
             ,
             there
             is
             
               Certain
               real
               Knowledge
            
             .
          
        
         
           
           
             CHAP
             V.
             Of
             Truth
             in
             General
             .
          
           
             TRuth
             in
             the
             proper
             import
             of
             the
             Word
             ,
             signifies
             the
             joyning
             or
             separating
             of
             Signs
             ;
             as
             the
             Things
             signified
             by
             them
             ,
             do
             Agree
             or
             Disagree
             one
             with
             another
             .
             The
             joyning
             or
             separating
             of
             Signs
             ,
             is
             what
             we
             call
             Propositions
             ;
             so
             that
             Truth
             properly
             belongs
             only
             to
             Propositions
             ;
             whereof
             there
             are
             Two
             sorts
             ,
             Mental
             and
             Verbal
             ,
             as
             there
             are
             Two
             sorts
             of
             Signs
             commonly
             made
             use
             of
             ,
             Ideas
             and
             Words
             .
          
           
             'T
             is
             difficult
             to
             treat
             of
             Mental
             Propositions
             without
             Verbal
             :
             because
             in
             speaking
             of
             Mental
             ,
             we
             must
             make
             use
             of
             Words
             ,
             and
             then
             they
             become
             Verbal
             .
             Again
             ,
             Men
             commonly
             in
             their
             Thoughts
             and
             Reasonings
             ,
             use
             Words
             instead
             of
             Ideas
             ;
             especially
             if
             the
             subject
             of
             their
             Meditation
             contains
             in
             it
             
               Complex
               Ideas
            
             .
             If
             we
             have
             occasion
             to
             form
             Mental
             Propositions
             about
             
               White
               ,
               Black
               ,
               Circle
            
             ,
             &c.
             we
             can
             ,
             and
             often
             do
             ,
             frame
             in
             our
             Minds
             
             the
             Ideas
             themselves
             ,
             without
             reflecting
             on
             the
             Names
             .
             But
             when
             we
             would
             consider
             ,
             or
             make
             Propositions
             about
             the
             more
             
               Complex
               Ideas
            
             ,
             as
             of
             a
             
               Man
               ,
               Vitriol
               ,
               Fortitude
               ,
               Glory
               ,
            
             &c.
             we
             usually
             put
             the
             Name
             for
             the
             Idea
             ;
             because
             the
             Idea
             these
             Names
             stand
             for
             ,
             being
             for
             the
             most
             part
             confused
             ,
             imperfect
             ,
             and
             undetermined
             ;
             we
             reflect
             on
             the
             Names
             themselves
             ,
             as
             being
             more
             Clear
             ,
             Certain
             ,
             and
             Distinct
             ,
             and
             readier
             to
             occur
             to
             our
             Thoughts
             ,
             than
             pure
             Ideas
             :
             and
             so
             we
             make
             use
             of
             these
             Words
             instead
             of
             the
             Ideas
             themselves
             ,
             even
             when
             we
             would
             Meditate
             and
             Reason
             within
             our selves
             ,
             and
             make
             tacit
             
               Mental
               Propositions
            
             .
          
           
             We
             must
             then
             observe
             Two
             sorts
             of
             Propositions
             that
             we
             are
             capable
             of
             making
             .
             
               First
               ,
               Mental
               Propositions
            
             ,
             wherein
             the
             Ideas
             in
             our
             Understandings
             are
             put
             together
             ,
             or
             separated
             by
             the
             Mind
             ,
             perceiving
             or
             judging
             of
             their
             Agreement
             or
             Disagreement
             .
             
               Secondly
               ,
               Verbal
               Propositions
            
             ,
             which
             are
             Words
             put
             together
             ,
             or
             separated
             in
             Affirmative
             or
             Negative
             Sentences
             :
             So
             that
             Proposition
             consists
             ,
             in
             joyning
             or
             separating
             Signs
             :
             and
             Truth
             consists
             ,
             in
             putting
             together
             or
             separating
             these
             Signs
             ,
             according
             as
             the
             Things
             
             they
             stand
             for
             ,
             Agree
             or
             Disagree
             .
          
           
             Truth
             as
             well
             as
             Knowledge
             may
             well
             come
             under
             the
             Distinction
             of
             Verbal
             and
             Real
             ;
             That
             being
             only
             
               Verbal
               Truth
            
             ,
             wherein
             Terms
             are
             joyned
             according
             to
             the
             Agreement
             or
             Disagreement
             of
             the
             Ideas
             they
             stand
             for
             ,
             without
             regarding
             whether
             our
             Ideas
             are
             such
             as
             really
             have
             or
             are
             capable
             of
             having
             an
             Existence
             in
             Nature
             .
             But
             then
             it
             is
             they
             contain
             
               Real
               Truth
            
             ,
             when
             these
             Signs
             are
             joyned
             ,
             as
             our
             Ideas
             agree
             ;
             and
             when
             our
             Ideas
             are
             such
             as
             we
             know
             ,
             are
             capable
             of
             having
             an
             Existence
             in
             Nature
             :
             which
             in
             Substances
             we
             cannot
             know
             ,
             but
             by
             knowing
             that
             such
             have
             Existed
             .
             Truth
             is
             the
             marking
             down
             in
             Words
             ,
             the
             Agreement
             or
             Disagreement
             of
             Ideas
             ,
             as
             it
             is
             .
             Falshood
             is
             the
             marking
             down
             in
             Words
             ,
             the
             Agreement
             or
             Disagreement
             of
             Ideas
             ,
             otherwise
             than
             it
             is
             ;
             and
             so
             far
             as
             these
             Ideas
             thus
             marked
             by
             Sounds
             ,
             agree
             to
             their
             Archetypes
             ,
             so
             far
             only
             is
             the
             
               Truth
               Real
            
             .
             The
             knowledge
             of
             this
             Truth
             consists
             in
             knowing
             what
             Ideas
             the
             Words
             stand
             for
             ,
             and
             the
             Perception
             of
             the
             Agreement
             or
             Disagreement
             of
             those
             Ideas
             ,
             according
             as
             it
             is
             marked
             by
             those
             Words
             .
          
           
           
             Besides
             Truth
             taken
             in
             the
             strict
             Sense
             before-mentioned
             ;
             there
             are
             other
             sorts
             of
             Truths
             ,
             As
             
               First
               ,
               Moral
               Truth
            
             ,
             which
             is
             ,
             speaking
             Things
             according
             to
             the
             perswasion
             of
             our
             own
             Minds
             .
             
               Secondly
               ,
               Metaphysical
               Truth
            
             ,
             which
             is
             nothing
             but
             the
             Real
             Existence
             of
             Things
             conformable
             to
             the
             Ideas
             ,
             to
             which
             we
             have
             annexed
             their
             Names
             .
          
           
             These
             Considerations
             of
             Truth
             ,
             either
             having
             been
             before
             taken
             notice
             of
             ,
             or
             not
             being
             much
             to
             our
             present
             purpose
             ;
             it
             may
             suffice
             here
             only
             to
             have
             mentioned
             them
             .
          
        
         
           
             CHAP.
             VI.
             Of
             Universal
             Propositions
             ,
             their
             Truth
             and
             Certainty
             .
          
           
             THE
             prevailing
             Custom
             of
             using
             Sounds
             ,
             for
             Ideas
             ,
             even
             when
             Men
             think
             and
             reason
             within
             their
             own
             Breasts
             ,
             makes
             the
             consideration
             of
             Words
             and
             Propositions
             so
             necessary
             a
             part
             of
             the
             Treatise
             of
             Knowledge
             ,
             that
             it
             is
             very
             hard
             to
             speak
             intelligibly
             of
             the
             one
             ,
             without
             
             explaining
             the
             other
             .
             And
             since
             
               General
               Truths
            
             ,
             which
             with
             Reason
             are
             most
             sought
             after
             ,
             can
             never
             be
             well
             made
             known
             ,
             and
             are
             seldom
             apprehended
             ,
             but
             as
             conceived
             and
             expressed
             in
             Words
             ;
             it
             is
             not
             out
             of
             our
             way
             in
             the
             Examination
             of
             our
             own
             Knowledge
             to
             enquire
             into
             the
             Truth
             and
             Certainty
             of
             
               Universal
               Propositions
            
             .
             But
             it
             must
             be
             observed
             ,
             that
             Certainty
             is
             Twofold
             ,
             Certainty
             of
             Truth
             ,
             and
             Certainty
             of
             Knowledge
             .
          
           
             
               Certainty
               of
               Truth
            
             is
             ,
             when
             Words
             are
             so
             put
             together
             in
             Propositions
             ,
             as
             exactly
             to
             express
             the
             Agreement
             or
             Disagreement
             of
             the
             Ideas
             they
             stand
             for
             ;
             as
             really
             it
             is
             .
             
               Certainty
               of
               Knowledge
            
             ,
             is
             to
             perceive
             the
             Agreement
             or
             Disagreement
             of
             Ideas
             ,
             as
             expressed
             in
             any
             Propositions
             .
             This
             we
             usually
             call
             Knowing
             ,
             or
             being
             Certain
             of
             the
             Truth
             of
             any
             Proposition
             .
          
           
             Now
             because
             we
             cannot
             be
             Certain
             of
             the
             truth
             of
             any
             
               General
               Proposition
            
             ,
             unless
             we
             know
             the
             precise
             Bounds
             and
             Extent
             of
             the
             Species
             its
             Terms
             stand
             for
             ;
             it
             is
             necessary
             we
             should
             know
             the
             Essence
             of
             each
             Species
             ,
             which
             is
             that
             which
             constitutes
             and
             bounds
             it
             .
             This
             in
             all
             
               Simple
               Ideas
            
             ,
             and
             Modes
             is
             not
             hard
             to
             do
             :
             for
             in
             these
             the
             Real
             and
             Nominal
             Essence
             be-being
             
             the
             same
             ,
             there
             can
             be
             no
             doubt
             how
             far
             the
             Species
             extends
             ,
             or
             what
             Things
             are
             comprehended
             under
             each
             Term
             :
             which
             it
             is
             evident
             are
             all
             that
             have
             an
             exact
             Conformity
             with
             the
             Idea
             it
             stands
             for
             ,
             and
             no
             other
             .
             But
             in
             Substances
             ,
             wherein
             a
             Real
             Essence
             ,
             distinct
             from
             the
             Nominal
             ,
             is
             supposed
             to
             constitute
             ,
             and
             bound
             the
             Species
             ,
             the
             extent
             of
             the
             general
             Word
             is
             very
             uncertain
             ;
             because
             not
             knowing
             this
             Real
             Essence
             ,
             we
             cannot
             know
             what
             is
             ,
             or
             is
             not
             of
             that
             Species
             ,
             and
             consequently
             what
             may
             ,
             or
             may
             not
             with
             Certainty
             be
             affirmed
             of
             it
             .
          
           
             Hence
             we
             may
             see
             that
             the
             Names
             of
             Substances
             ,
             when
             made
             to
             stand
             for
             Species
             ,
             supposed
             to
             be
             constituted
             by
             
               Real
               Essences
            
             ,
             which
             we
             know
             not
             ,
             are
             not
             capable
             of
             conveying
             Certainty
             to
             the
             Understanding
             ,
             Of
             the
             Truth
             of
             
               General
               Propositions
            
             made
             up
             of
             such
             Terms
             ,
             we
             cannot
             be
             sure
             .
             For
             how
             can
             we
             besure
             that
             this
             or
             that
             Quality
             is
             in
             Gold
             ,
             for
             Instance
             ,
             when
             we
             know
             not
             what
             is
             ,
             or
             is
             not
             Gold
             ,
             that
             is
             ,
             what
             has
             ,
             or
             has
             not
             the
             
               Real
               Essence
            
             of
             Gold
             ,
             whereof
             we
             have
             no
             Idea
             at
             all
             .
             On
             the
             other
             side
             ,
             the
             Names
             of
             Substances
             when
             made
             
             use
             of
             for
             the
             
               Complex
               Ideas
            
             ,
             Men
             have
             in
             their
             Minds
             ;
             thô
             they
             carry
             a
             clear
             and
             determinate
             Signification
             with
             them
             ,
             will
             not
             yet
             serve
             us
             to
             make
             many
             Universal
             Propositions
             ,
             of
             whose
             Truth
             we
             can
             be
             certain
             :
             because
             the
             
               Simple
               Ideas
            
             ,
             out
             of
             which
             the
             Complex
             are
             combined
             ,
             carry
             not
             with
             them
             any
             discoverable
             Connexion
             ,
             or
             Repugnancy
             ,
             but
             with
             a
             very
             few
             other
             Ideas
             .
             For
             Instance
             ,
             
               All
               Gold
               is
               fixed
            
             ,
             is
             a
             Proposition
             we
             cannot
             be
             certain
             of
             how
             Universally
             soever
             it
             be
             believed
             :
             For
             if
             we
             take
             the
             Term
             Gold
             ,
             to
             stand
             for
             a
             
               Real
               Essence
            
             ,
             it
             is
             evident
             we
             know
             not
             what
             particular
             Substances
             are
             of
             that
             Species
             ,
             and
             so
             cannot
             with
             certainty
             affirm
             any
             Thing
             Universally
             of
             Gold.
             But
             if
             we
             make
             the
             Term
             Gold
             stand
             for
             a
             Species
             ,
             determined
             by
             its
             
               Nominal
               Essence
            
             ,
             be
             its
             
               Complex
               Idea
            
             what
             it
             will
             ;
             for
             Instance
             ,
             A
             Body
             
               Yellow
               ,
               Fusible
               ,
               Malleable
            
             ,
             and
             
               very
               heavy
            
             ;
             no
             Quality
             can
             with
             Certainty
             be
             Denyed
             or
             Affirmed
             Universally
             of
             it
             ,
             but
             what
             has
             a
             discoverable
             Connexion
             ,
             or
             Inconsistency
             with
             that
             
               Nominal
               Essence
               :
               Fixedness
            
             ,
             for
             Instance
             ,
             having
             no
             necessary
             Connexion
             that
             we
             can
             discover
             with
             any
             
               Simple
               Idea
            
             that
             makes
             the
             Complex
             one
             ,
             or
             with
             
             the
             whole
             Combination
             together
             :
             it
             is
             impossible
             that
             we
             should
             certainly
             know
             the
             truth
             of
             this
             Proposition
             ,
             
               All
               Gold
               is
               fixed
            
             .
          
           
             But
             is
             not
             this
             an
             Universal
             certain
             Proposition
             ,
             
               All
               Gold
               is
               Malleable
            
             ?
             I
             answer
             ,
             it
             is
             so
             ,
             if
             Malleableness
             be
             a
             part
             of
             the
             
               Complex
               Idea
            
             ,
             the
             word
             Gold
             stands
             for
             :
             But
             then
             here
             is
             nothing
             affirmed
             of
             Gold
             ,
             but
             that
             ,
             that
             Sound
             stands
             for
             an
             Idea
             ,
             in
             which
             Malleableness
             is
             contained
             .
             And
             such
             a
             sort
             of
             Truth
             and
             Certainty
             it
             is
             ,
             to
             say
             ,
             a
             
               Centaur
               is
               Four-footed
            
             .
             I
             imagine
             amongst
             all
             the
             Secundary
             Qualities
             of
             Substances
             ,
             and
             the
             Powers
             relating
             to
             them
             ,
             there
             cannot
             any
             two
             be
             named
             ,
             whose
             necessary
             Co-existence
             or
             Repugnance
             to
             Co-exist
             can
             be
             certainly
             known
             ,
             unless
             in
             those
             of
             the
             same
             Sense
             ,
             which
             necessarily
             exclude
             one
             another
             .
             Thus
             by
             the
             Colour
             we
             cannot
             certainly
             know
             what
             
               Smell
               ,
               Tast
            
             ,
             &c.
             any
             Body
             is
             of
             .
             'T
             is
             no
             wonder
             then
             that
             Certainty
             is
             to
             be
             found
             but
             in
             very
             few
             general
             Propositions
             concerning
             Substances
             :
             Our
             Knowledge
             of
             their
             Qualities
             and
             Properties
             goes
             very
             seldom
             farther
             than
             our
             Senses
             reach
             ,
             or
             inform
             us
             .
             Inquisitive
             and
             Observing
             Men
             may
             by
             strength
             of
             
             Judgment
             ,
             penetrate
             farther
             ;
             and
             on
             Probabilities
             taken
             from
             wary
             Observations
             ,
             and
             Hints
             well
             laid
             together
             ,
             often
             guess
             right
             at
             what
             Experience
             has
             not
             yet
             discovered
             to
             them
             :
             But
             this
             is
             but
             guessing
             still
             ,
             it
             amounts
             only
             to
             Opinion
             ;
             and
             has
             not
             that
             certainty
             ,
             which
             is
             requisite
             to
             Knowledge
             .
          
           
             To
             conclude
             ,
             general
             Propositions
             of
             what
             kind
             soever
             ,
             are
             then
             only
             capable
             of
             Certainty
             ,
             when
             the
             Terms
             used
             in
             them
             ,
             stand
             for
             such
             Ideas
             ,
             whose
             Agreement
             or
             Disagreement
             ,
             as
             there
             expressed
             ,
             is
             capable
             to
             be
             discovered
             by
             us
             .
             And
             we
             are
             then
             certain
             of
             their
             Truth
             or
             Falshood
             ,
             when
             we
             perceive
             the
             Ideas
             they
             stand
             for
             ,
             to
             Agree
             or
             not
             Agree
             ,
             according
             as
             they
             are
             affirmed
             or
             denyed
             one
             of
             another
             ;
             whence
             we
             may
             take
             notice
             ,
             that
             general
             Certainty
             ,
             is
             never
             to
             be
             found
             but
             in
             our
             Ideas
             .
          
        
         
           
           
             CHAP.
             VII
             .
             Of
             Maxims
             .
          
           
             THERE
             are
             a
             sort
             of
             Propositions
             ,
             which
             under
             the
             Name
             of
             Maxims
             and
             Axioms
             ,
             have
             passed
             for
             Principles
             of
             Science
             :
             and
             because
             they
             are
             Self-evident
             ,
             have
             been
             supposed
             Innate
             .
             It
             may
             be
             worth
             while
             to
             enquire
             into
             the
             reason
             of
             their
             Evidence
             ,
             and
             examine
             how
             far
             they
             influence
             our
             other
             Knowledge
             .
          
           
             Knowledge
             being
             but
             the
             perception
             of
             the
             Agreement
             or
             Disagreement
             of
             Ideas
             ,
             where
             that
             Agreement
             or
             Disagreement
             is
             perceived
             immediately
             by
             it self
             ,
             without
             the
             intervention
             or
             help
             of
             any
             other
             ,
             there
             our
             Knowledge
             is
             Self-evident
             :
             which
             being
             so
             ,
             not
             only
             Maxims
             ,
             but
             an
             infinite
             number
             of
             other
             Propositions
             partake
             equally
             with
             them
             in
             this
             Self-evidence
             .
             For
             ,
          
           
             In
             respect
             of
             Identity
             and
             Diversity
             ,
             we
             may
             have
             as
             many
             Self-evident
             Propositions
             as
             we
             have
             distinct
             Ideas
             .
             T
             is
             the
             
             First
             Act
             of
             the
             Mind
             ,
             to
             know
             every
             one
             of
             its
             Ideas
             by
             it self
             ,
             and
             distinguish
             it
             from
             others
             .
             Every
             one
             finds
             in
             himself
             ,
             that
             he
             knows
             the
             Ideas
             he
             has
             ;
             that
             he
             knows
             also
             when
             any
             one
             is
             in
             his
             Understanding
             ,
             and
             what
             it
             is
             ;
             and
             that
             when
             more
             than
             one
             are
             there
             ,
             he
             knows
             them
             distinctly
             and
             unconfusedly
             ,
             one
             from
             another
             ;
             so
             that
             all
             Affirmations
             ,
             or
             Negations
             concerning
             them
             ,
             are
             made
             without
             any
             possibility
             of
             doubt
             or
             uncertainty
             ;
             and
             must
             necessarily
             be
             assented
             to
             ,
             as
             soon
             as
             understood
             :
             that
             is
             ,
             as
             soon
             as
             we
             have
             in
             our
             Minds
             the
             Ideas
             clear
             and
             distinct
             ,
             which
             the
             Terms
             in
             the
             Proposition
             stand
             for
             .
             Thus
             a
             
               Circle
               is
               a
               Circle
               ,
               Blue
               is
               not
               Red
               ,
            
             are
             as
             Self-evident
             Propositions
             ,
             as
             those
             general
             ones
             ,
             
               What
               is
               ,
               is
            
             ,
             and
             
               'T
               is
               impossible
               for
               the
               same
               thing
               to
               be
               and
               not
               to
               be
            
             ;
             nor
             can
             the
             consideration
             of
             these
             Axioms
             add
             any
             thing
             to
             the
             Evidence
             ,
             or
             Certainty
             of
             our
             Knowledge
             of
             them
             .
          
           
             As
             to
             the
             Agreement
             or
             Disagreement
             of
             Co-existence
             ,
             the
             Mind
             has
             an
             immediate
             perception
             of
             this
             ,
             but
             in
             very
             few
             .
             And
             therefore
             ,
             in
             this
             sort
             we
             have
             very
             little
             Intuitive
             Knowledge
             :
             thô
             in
             some
             few
             Propositions
             we
             have
             .
             
               Two
               Bodies
               
               cannot
               be
               in
               the
               same
               place
            
             I
             think
             is
             a
             self-evident
             Proposition
             .
             The
             Idea
             of
             fitting
             a
             Place
             equal
             to
             the
             Contents
             of
             its
             Superficies
             ,
             being
             annexed
             to
             our
             Idea
             of
             Body
             .
          
           
             As
             to
             the
             Relations
             of
             Modes
             ,
             Mathematicians
             have
             framed
             many
             Axioms
             concerning
             that
             one
             Relation
             of
             Equality
             ,
             as
             
               Equals
               taken
               from
               Equals
               ,
               the
               remainder
               will
               be
               Equal
               ,
            
             &c.
             which
             however
             received
             for
             Axioms
             ,
             yet
             I
             think
             have
             not
             a
             clearer
             Self-Evidence
             than
             these
             ,
             that
             
               One
               and
               One
               are
               equal
               to
               Two
               ,
            
             that
             if
             from
             the
             Five
             Fingers
             of
             one
             Hand
             ,
             you
             take
             Two
             ,
             and
             from
             the
             Five
             Fingers
             of
             the
             other
             Hand
             Two
             ,
             the
             remaining
             Numbers
             will
             be
             equal
             .
             These
             ,
             and
             a
             thousand
             other
             such
             Propositions
             may
             be
             found
             in
             Numbers
             ,
             which
             carry
             with
             them
             an
             equal
             ,
             if
             not
             greater
             clearness
             ,
             than
             those
             Mathematical
             Axioms
             .
          
           
             As
             to
             
               Real
               Existence
            
             ,
             since
             that
             has
             no
             Connexion
             with
             any
             other
             of
             our
             Ideas
             ,
             but
             that
             of
             our Selves
             ,
             and
             of
             a
             
               First
               Being
            
             ;
             we
             have
             not
             so
             much
             as
             a
             Demonstrative
             ,
             much
             less
             a
             Self-Evident
             Knowledge
             ,
             concerning
             the
             
               Real
               Existence
            
             of
             other
             Beings
             .
          
           
           
             In
             the
             next
             place
             let
             us
             consider
             what
             influence
             these
             Maxims
             have
             upon
             the
             other
             parts
             of
             our
             Knowledge
             .
             The
             Rules
             established
             in
             the
             Schools
             ,
             That
             all
             Reasonings
             are
             
               Ex
               praecognitis
               &
               praeconceptis
            
             ,
             seem
             to
             lay
             the
             foundation
             of
             all
             other
             Knowledge
             in
             these
             Maxims
             ,
             and
             to
             suppose
             them
             to
             be
             Praecognita
             ;
             whereby
             I
             think
             is
             meant
             Two
             Things
             :
             First
             ,
             That
             these
             Axioms
             are
             those
             Truths
             that
             are
             first
             known
             to
             the
             Mind
             :
             Secondly
             ,
             That
             upon
             them
             the
             other
             parts
             of
             our
             Knowledge
             depend
             .
          
           
             First
             ,
             That
             these
             Axioms
             are
             not
             the
             Truths
             first
             known
             to
             the
             Mind
             ,
             is
             evident
             from
             Experience
             :
             For
             who
             knows
             not
             that
             a
             
               Child
               perceives
               that
               a
               Stranger
               is
               not
               its
               Mother
               ,
            
             long
             before
             he
             knows
             ,
             that
             it
             is
             impossible
             for
             the
             same
             thing
             to
             be
             and
             not
             to
             be
             ?
             And
             how
             many
             Truths
             are
             there
             about
             Numbers
             ,
             which
             the
             Mind
             is
             perfectly
             acquainted
             with
             ,
             and
             fully
             convinced
             of
             ,
             before
             it
             ever
             thought
             on
             these
             general
             Maxims
             ?
             Of
             this
             the
             reason
             is
             plain
             ;
             for
             that
             which
             makes
             the
             Mind
             assent
             to
             such
             Propositions
             ,
             being
             nothing
             but
             the
             Perception
             it
             has
             of
             the
             Agreement
             or
             Disagreement
             of
             its
             Ideas
             ,
             according
             as
             it
             finds
             them
             affirmed
             
             or
             denied
             in
             Words
             one
             of
             another
             ;
             and
             every
             Idea
             being
             known
             to
             be
             what
             it
             is
             ,
             and
             every
             two
             distinct
             Ideas
             not
             to
             be
             the
             same
             ,
             it
             must
             necessarily
             follow
             ,
             that
             such
             Self-evident
             Truths
             must
             be
             first
             known
             ,
             which
             consist
             of
             Ideas
             ,
             that
             are
             first
             in
             the
             Mind
             ;
             and
             the
             Ideas
             first
             in
             the
             Mind
             ,
             it
             is
             evident
             ,
             are
             those
             of
             particular
             Things
             ;
             from
             whence
             ,
             by
             slow
             degrees
             the
             Understanding
             proceeds
             to
             some
             few
             general
             ones
             ,
             which
             being
             taken
             from
             the
             ordinary
             and
             familiar
             Objects
             of
             Sense
             ,
             are
             settled
             in
             the
             Mind
             ,
             with
             general
             Names
             to
             them
             .
             Thus
             particular
             Ideas
             are
             first
             received
             and
             distinguished
             ,
             and
             so
             Knowledge
             got
             about
             them
             ,
             and
             next
             to
             them
             the
             less
             general
             or
             specifick
             ,
             which
             are
             next
             to
             particular
             ones
             .
          
           
             Secondly
             ,
             From
             what
             has
             been
             said
             ,
             it
             plainly
             follows
             ,
             that
             these
             magnified
             Maxims
             are
             not
             the
             Principles
             and
             Foundations
             of
             all
             our
             other
             Knowledge
             :
             for
             if
             there
             be
             a
             great
             many
             other
             Truths
             ,
             as
             Self-evident
             as
             they
             ,
             and
             a
             great
             many
             that
             we
             know
             before
             them
             ,
             it
             is
             impossible
             that
             they
             should
             be
             the
             Principles
             ,
             from
             which
             we
             deduce
             all
             other
             Truths
             .
             Thus
             ,
             that
             
               One
               and
               Two
               are
               equal
               to
               Three
               ,
            
             is
             as
             evident
             ,
             and
             easier
             known
             
             then
             that
             the
             
               Whole
               is
               equal
               to
               all
               its
               parts
               .
            
             Nor
             after
             the
             knowledge
             of
             this
             Maxim
             ,
             do
             we
             know
             that
             One
             and
             Two
             are
             equal
             to
             Three
             ,
             better
             ,
             or
             more
             certainly
             ,
             than
             we
             did
             before
             .
             For
             if
             there
             be
             any
             odds
             in
             these
             Ideas
             ,
             the
             Ideas
             of
             Whole
             ,
             and
             Parts
             ,
             are
             more
             obscure
             ,
             or
             at
             least
             more
             difficult
             to
             be
             setled
             in
             the
             Mind
             ,
             than
             those
             of
             
               One
               ,
               Two
            
             and
             Three
             .
             Either
             therefore
             all
             Knowledge
             does
             not
             depend
             on
             certain
             Praecognita
             ,
             or
             general
             Maxims
             ,
             called
             Principles
             ;
             or
             else
             ,
             such
             as
             these
             
               (
               That
               One
               and
               One
               are
               Two
               ,
               that
               Two
               and
               Two
               are
               Four
               ,
            
             &c.
             )
             and
             a
             great
             part
             of
             Numeration
             will
             be
             so
             .
             To
             which
             if
             we
             add
             all
             the
             Self-evident
             Propositions
             that
             may
             be
             made
             about
             all
             our
             distinct
             Ideas
             ;
             Principles
             will
             be
             almost
             infinite
             ,
             at
             least
             innumerable
             ,
             which
             Men
             arrive
             to
             the
             knowledge
             of
             ,
             at
             different
             Ages
             ;
             and
             a
             great
             many
             of
             those
             innate
             Principles
             ,
             they
             never
             come
             to
             know
             all
             their
             Lives
             .
             But
             whether
             they
             come
             in
             view
             earlier
             or
             later
             ,
             they
             are
             all
             known
             by
             their
             Native
             Evidence
             ,
             and
             receive
             no
             Light
             ,
             nor
             are
             capable
             of
             any
             Proof
             one
             from
             another
             ;
             much
             less
             the
             more
             particular
             ,
             from
             the
             more
             general
             ;
             or
             the
             more
             simple
             from
             the
             more
             compounded
             :
             
             the
             more
             simple
             ,
             and
             less
             abstract
             ,
             being
             the
             most
             familiar
             ,
             and
             the
             easier
             and
             earlier
             apprehended
             .
          
           
             These
             
               general
               Maxims
            
             then
             ,
             are
             only
             of
             use
             in
             disputes
             ,
             to
             stop
             the
             Mouths
             of
             Wranglers
             ;
             but
             not
             of
             much
             use
             to
             the
             discovery
             of
             unknown
             Truths
             ;
             or
             to
             help
             the
             Mind
             forwards
             in
             its
             search
             after
             Knowledge
             .
             Several
             general
             Maxims
             ,
             are
             no
             more
             than
             bare
             verbal
             Propositions
             ;
             and
             teach
             us
             nothing
             but
             the
             respect
             and
             import
             of
             Names
             ,
             one
             to
             another
             ,
             as
             ,
             
               The
               whole
               is
               equal
               to
               all
               its
               Parts
               :
            
             What
             real
             Truth
             does
             it
             teach
             us
             more
             ,
             than
             what
             the
             signification
             of
             the
             word
             Totum
             ,
             or
             whole
             does
             of
             it self
             import
             ?
          
           
             But
             yet
             ,
             Mathematicians
             do
             not
             without
             reason
             place
             this
             ,
             and
             some
             other
             such
             amongst
             their
             Maxims
             ;
             that
             their
             Scholars
             having
             in
             the
             Entrance
             perfectly
             acquainted
             their
             Thoughts
             with
             these
             Propositions
             ,
             made
             in
             such
             general
             Terms
             ,
             may
             have
             them
             ready
             to
             apply
             to
             all
             particular
             Cases
             :
             not
             that
             if
             they
             be
             equally
             weighed
             ,
             they
             are
             more
             clear
             and
             evident
             ,
             than
             the
             particular
             Instances
             they
             are
             brought
             to
             confirm
             ,
             but
             that
             being
             more
             familiar
             to
             the
             Mind
             ,
             the
             very
             naming
             them
             is
             enough
             to
             satisfy
             the
             Understanding
             .
             
             But
             this
             I
             say
             ,
             is
             more
             from
             our
             Custom
             of
             using
             them
             ,
             than
             the
             different
             Evidence
             of
             the
             Things
             .
          
           
             So
             that
             if
             rightly
             consider'd
             ,
             I
             think
             we
             may
             say
             ,
             that
             where
             our
             Ideas
             are
             clear
             and
             distinct
             ,
             there
             is
             little
             ,
             or
             no
             use
             at
             all
             of
             these
             Maxims
             ,
             to
             prove
             the
             Agreement
             or
             Disagreement
             of
             any
             of
             them
             .
             He
             that
             cannot
             discern
             the
             Truth
             ,
             or
             falshood
             of
             such
             Propositions
             ,
             without
             the
             help
             of
             these
             and
             the
             like
             Maxims
             ,
             will
             not
             be
             helped
             by
             these
             Maxims
             to
             do
             it
             .
             He
             that
             needs
             any
             proof
             to
             make
             him
             certain
             ,
             and
             give
             his
             assent
             to
             this
             Proposition
             ,
             that
             
               Two
               are
               equal
               to
               Two
            
             ,
             or
             that
             
               White
               is
               not
               Black
            
             ,
             will
             also
             have
             need
             of
             a
             proof
             to
             make
             him
             admit
             that
             ,
             
               What
               is
               ,
               is
            
             ,
             or
             ,
             
               That
               it
               is
               impossible
               for
               the
               same
               thing
               to
               be
               and
               not
               to
               be
               .
            
          
           
             And
             as
             these
             Maxims
             are
             of
             little
             use
             ,
             where
             we
             have
             clear
             and
             distinct
             Ideas
             ;
             so
             they
             are
             of
             dangerous
             use
             ,
             where
             our
             Ideas
             are
             confused
             ,
             and
             where
             we
             use
             words
             that
             are
             not
             annexed
             to
             clear
             and
             distinct
             Ideas
             ;
             but
             to
             such
             as
             are
             of
             a
             loose
             and
             wandring
             signification
             ,
             sometimes
             standing
             for
             one
             ,
             and
             sometimes
             for
             another
             Idea
             ,
             from
             which
             follows
             Mistake
             and
             Error
             ,
             which
             these
             Maxims
             
             (
             brought
             as
             proofs
             to
             establish
             Propositions
             wherein
             the
             Terms
             stand
             for
             confused
             and
             uncertain
             Ideas
             )
             do
             by
             their
             Authority
             confirm
             and
             rivet
             .
          
        
         
           
             CHAP.
             VIII
             .
             Of
             Trifling
             Propositions
             .
          
           
             THere
             are
             Universal
             Propositions
             ,
             which
             thô
             they
             be
             certainly
             true
             ,
             yet
             add
             no
             Light
             to
             our
             Understandings
             ,
             bring
             no
             increase
             to
             our
             Knowledge
             ,
             such
             are
             ,
          
           
             First
             ,
             All
             
               Purely
               Identical
               Propositions
            
             .
             These
             at
             first
             blush
             ,
             appear
             to
             contain
             no
             Instruction
             in
             them
             :
             for
             when
             we
             affirm
             the
             same
             Term
             of
             it self
             ,
             it
             shews
             us
             nothing
             but
             what
             we
             must
             certainly
             know
             before
             ,
             whether
             such
             a
             Proposition
             be
             either
             made
             by
             ,
             or
             proposed
             to
             us
             .
          
           
             Secondly
             ,
             Another
             sort
             of
             trifling
             Propositions
             is
             ,
             when
             a
             
               part
               of
               the
               Complex
            
             Idea
             
               is
               praedicated
               of
               the
               name
               of
               the
               whole
            
             ;
             a
             part
             of
             the
             definition
             ,
             of
             the
             word
             defined
             ,
             as
             ;
             
               Lead
               is
               a
               Metal
               ,
               Man
               an
               Animal
               .
            
             These
             carry
             no
             Information
             at
             all
             ,
             to
             
             those
             who
             know
             the
             Complex
             Ideas
             ,
             the
             Names
             Lead
             ,
             and
             Man
             stand
             for
             :
             Indeed
             ,
             to
             a
             Man
             that
             knows
             the
             signification
             of
             the
             word
             Metal
             ,
             and
             not
             of
             the
             word
             Lead
             ,
             it
             is
             a
             shorter
             way
             to
             explain
             the
             signification
             of
             the
             word
             Lead
             ,
             by
             saying
             it
             is
             a
             Metal
             ,
             than
             by
             enumerating
             the
             Simple
             Ideas
             one
             by
             one
             ,
             which
             make
             up
             the
             Complex
             Idea
             of
             Metal
             .
          
           
             Alike
             trifling
             it
             is
             to
             predicate
             any
             one
             of
             the
             Simple
             Ideas
             of
             a
             Complex
             one
             ,
             of
             the
             name
             of
             the
             whole
             Complex
             Idea
             :
             as
             
               All
               Gold
               is
               fusible
            
             ;
             for
             fusibility
             being
             one
             of
             the
             Simple
             Ideas
             that
             goes
             to
             the
             making
             up
             the
             Complex
             one
             ,
             the
             Sound
             Gold
             stands
             for
             ;
             what
             can
             it
             be
             but
             playing
             with
             Sounds
             ,
             to
             affirm
             that
             of
             the
             name
             Gold
             ,
             which
             is
             comprehended
             in
             its
             received
             signification
             ?
             What
             instruction
             can
             it
             carry
             ,
             to
             tell
             one
             that
             which
             he
             is
             supposed
             to
             know
             before
             ?
             For
             I
             am
             supposed
             to
             know
             the
             signification
             of
             the
             word
             another
             uses
             to
             me
             ,
             or
             else
             he
             is
             to
             tell
             me
             .
          
           
             The
             general
             Propositions
             that
             are
             made
             about
             Substances
             ,
             if
             they
             are
             certain
             ,
             are
             for
             the
             most
             part
             but
             Trifling
             .
             And
             if
             they
             are
             Instructive
             ,
             are
             Uncertain
             ;
             and
             such
             as
             we
             have
             no
             knowledge
             of
             their
             
             real
             Truth
             ,
             how
             much
             soever
             constant
             Observation
             and
             Analogy
             may
             assist
             our
             Judgments
             in
             Guessing
             .
             Hence
             it
             comes
             to
             pass
             ,
             that
             one
             may
             often
             meet
             with
             very
             clear
             and
             coherent
             Discourses
             ,
             that
             amount
             yet
             to
             nothing
             .
             For
             names
             of
             Substantial
             Beings
             ,
             as
             well
             as
             others
             ,
             having
             setled
             Significations
             affixed
             to
             them
             ,
             may
             with
             great
             Truth
             be
             joyned
             Negatively
             and
             Affirmatively
             in
             Propositions
             ,
             as
             their
             Definitions
             make
             them
             fit
             to
             be
             so
             joyned
             ;
             and
             Propositions
             consisting
             of
             such
             Terms
             ,
             may
             with
             the
             same
             clearness
             be
             deduced
             one
             from
             another
             ,
             as
             those
             that
             convey
             the
             most
             real
             Truths
             ;
             and
             all
             this
             without
             any
             knowledge
             of
             the
             Nature
             or
             Reality
             of
             Things
             existing
             without
             us
             .
             Thus
             he
             that
             has
             learnt
             the
             following
             words
             ,
             with
             their
             ordinary
             Acceptations
             annexed
             to
             them
             ,
             
               viz.
               Substance
               ,
               Man
               ,
               Animal
               Form
               ,
               Soul
               ,
               Vegetative
               ,
               Sensitive
               ,
               Rational
               ,
            
             may
             make
             several
             undoubted
             Propositions
             about
             the
             Soul
             ,
             without
             any
             Knowledge
             at
             all
             of
             what
             the
             Soul
             really
             is
             .
             And
             of
             this
             sort
             a
             Man
             may
             find
             an
             infinite
             number
             of
             Propositions
             ,
             Reasonings
             and
             Conclusions
             in
             Books
             of
             
               Metaphysicks
               ,
               School-Divinity
            
             ,
             and
             some
             part
             of
             
               Natural
               Philosophy
            
             ;
             and
             
             after
             all
             ,
             know
             as
             little
             of
             
               God
               ,
               Spirits
            
             ,
             or
             Bodies
             ,
             as
             he
             did
             before
             he
             set
             out
             .
          
           
             Thirdly
             ,
             The
             worst
             sort
             of
             Trifling
             ,
             is
             ,
             
               To
               use
               words
               loosely
               and
               uncertainly
               ,
            
             which
             sets
             us
             yet
             farther
             from
             the
             certainty
             of
             Knowledge
             we
             hope
             to
             attain
             to
             by
             them
             ,
             or
             find
             in
             them
             .
             That
             which
             occasions
             this
             ,
             is
             ,
             That
             Men
             may
             find
             it
             convenient
             to
             shelter
             their
             Ignorance
             or
             Obstinacy
             ,
             under
             the
             Obscurity
             or
             Perplexedness
             of
             their
             Terms
             ;
             to
             which
             ,
             perhaps
             ,
             Inadvertency
             and
             ill
             Custom
             does
             in
             many
             Men
             much
             contribute
             .
          
           
             To
             conclude
             ,
             barely
             
               Verbal
               Propositions
            
             may
             be
             known
             by
             these
             following
             marks
             .
          
           
             First
             ,
             All
             Propositions
             ,
             wherein
             two
             Abstract
             Terms
             are
             affirmed
             one
             of
             another
             ,
             are
             barely
             about
             the
             signification
             of
             Sounds
             .
             For
             since
             no
             Abstract
             Idea
             can
             be
             the
             same
             with
             any
             other
             ,
             but
             it self
             ;
             when
             its
             Abstract
             Name
             is
             affirmed
             of
             any
             other
             Term
             ,
             it
             can
             signifie
             no
             more
             but
             this
             ,
             that
             it
             may
             ,
             or
             ought
             to
             be
             called
             by
             that
             name
             ;
             or
             that
             these
             two
             Names
             signify
             the
             same
             Idea
             .
          
           
             Secondly
             ,
             All
             Propositions
             ,
             wherein
             a
             part
             of
             the
             Complex
             Idea
             ,
             which
             any
             Term
             stands
             for
             ,
             is
             predicated
             of
             that
             Term
             ,
             are
             only
             Verbal
             :
             and
             thus
             all
             
             Propositions
             wherein
             more
             comprehensive
             Terms
             called
             Genera
             ,
             are
             affirmed
             of
             Subordinate
             ,
             or
             less
             Comprehensive
             ,
             called
             Species
             ,
             or
             Individuals
             ,
             are
             barely
             Verbal
             .
             When
             by
             these
             two
             Rules
             we
             examine
             the
             Propositions
             that
             make
             up
             the
             Discourses
             we
             ordnarily
             meet
             with
             ,
             both
             in
             and
             out
             of
             Books
             ;
             we
             shall
             ,
             perhaps
             find
             ,
             that
             a
             greater
             part
             of
             them
             ,
             than
             is
             usually
             suspected
             ,
             are
             purely
             about
             the
             signification
             of
             Words
             ,
             and
             contain
             nothing
             in
             them
             ,
             but
             the
             use
             and
             application
             of
             these
             Signs
             .
          
        
         
           
             CHAP.
             IX
             .
             Of
             our
             Knowledge
             of
             Existence
             .
          
           
             HItherto
             we
             have
             only
             considered
             the
             Essences
             of
             Things
             ,
             which
             being
             only
             
               Abstract
               Ideas
            
             ,
             and
             thereby
             removed
             in
             our
             Thoughts
             from
             particular
             Existence
             ,
             give
             us
             no
             Knowledge
             of
             Existence
             at
             all
             .
             We
             proceed
             now
             to
             enquire
             concerning
             our
             
               Knowledge
               of
               the
               Existence
            
             of
             Things
             ,
             and
             how
             we
             come
             by
             it
             .
          
           
           
             I
             say
             then
             that
             we
             have
             the
             Knowledge
             of
             our
             
               own
               Existence
            
             ,
             by
             Intuition
             ;
             of
             the
             
               Existence
               of
               God
            
             ,
             by
             Demonstration
             ;
             and
             of
             
               other
               Things
            
             ,
             by
             Sensation
             .
             As
             for
             our
             
               own
               Existence
            
             ,
             we
             perceive
             it
             so
             plainly
             ,
             that
             it
             neither
             needs
             ,
             nor
             is
             capable
             of
             any
             proof
             .
             I
             think
             ,
             I
             reason
             ;
             I
             feel
             Pleasure
             and
             Pain
             ;
             Can
             any
             of
             these
             be
             more
             evident
             to
             me
             ,
             than
             my
             
               own
               Existence
            
             ?
             If
             I
             doubt
             of
             all
             other
             Things
             ,
             that
             very
             Doubt
             makes
             me
             perceive
             my
             
               own
               Existence
            
             ,
             and
             will
             not
             suffer
             me
             to
             doubt
             of
             that
             .
             If
             I
             know
             I
             doubt
             ,
             I
             have
             as
             certain
             a
             Perception
             of
             the
             Thing
             Doubting
             ,
             as
             of
             that
             Thought
             which
             I
             call
             Doubt
             .
             Experience
             then
             convinces
             us
             that
             we
             have
             an
             
               Intuitive
               Knowledge
               of
               our
               own
               Existence
            
             ;
             and
             an
             Internal
             Infallible
             Perception
             that
             we
             are
             .
             In
             every
             act
             of
             Sensation
             ,
             Reasoning
             or
             Thinking
             ,
             we
             are
             conscious
             to
             our selves
             of
             our
             own
             Being
             ,
             and
             in
             this
             matter
             come
             not
             short
             of
             the
             highest
             Degree
             of
             Certainty
             .
          
        
         
           
           
             CHAP
             X.
             Of
             our
             Knowledge
             of
             the
             Existence
             of
             a
             God.
             
          
           
             THO'
             God
             has
             given
             us
             no
             
               innate
               Ideas
            
             of
             himself
             ,
             yet
             having
             furnished
             us
             with
             those
             Faculties
             our
             Minds
             are
             endowed
             with
             ,
             he
             hath
             not
             
               left
               himself
               without
               a
               Witness
            
             ,
             since
             we
             have
             Sense
             ,
             Perception
             ,
             and
             Reason
             ;
             and
             cannot
             want
             a
             clear
             proof
             of
             him
             ,
             as
             long
             as
             we
             carry
             our selves
             about
             us
             :
             nor
             can
             we
             justly
             complain
             of
             our
             Ignorance
             in
             this
             great
             point
             ,
             since
             he
             has
             so
             plentifully
             provided
             us
             with
             means
             to
             discover
             ,
             and
             know
             him
             ,
             so
             far
             as
             is
             necessary
             to
             the
             end
             of
             our
             Being
             ,
             and
             the
             great
             concernment
             of
             our
             Happiness
             .
             But
             thô
             this
             be
             the
             most
             obvious
             Truth
             that
             Reason
             discovers
             ,
             yet
             it
             requires
             Thought
             and
             Attention
             :
             and
             the
             Mind
             must
             apply
             it self
             to
             a
             Regular
             deduction
             of
             it
             ,
             from
             some
             part
             of
             our
             Intuitiv
             Knowledge
             ;
             or
             else
             we
             shall
             be
             as
             ignorant
             of
             this
             as
             of
             
             other
             Propositions
             which
             are
             in
             themselves
             capable
             of
             clear
             demonstration
             .
             To
             shew
             therefore
             ,
             that
             we
             are
             capable
             of
             Knowing
             ,
             that
             is
             ,
             
               being
               certain
            
             ,
             that
             
               there
               is
               a
               God
            
             ,
             and
             how
             we
             may
             come
             by
             this
             Certainty
             ,
             I
             think
             we
             need
             go
             no
             farther
             than
             our selves
             ,
             and
             that
             undoubted
             Knowledge
             we
             have
             of
             our
             own
             Existence
             .
             I
             think
             it
             is
             beyond
             question
             ,
             that
             
               Man
               has
               a
               clear
               Perception
               of
               his
               own
               Being
               :
            
             he
             knows
             certainly
             ,
             that
             he
             Exists
             ,
             and
             that
             he
             is
             Something
             .
             In
             the
             next
             place
             ,
             Man
             knows
             by
             an
             Intuitive
             Certainty
             ,
             that
             
               bare
               nothing
               can
               no
               more
               produce
               any
               real
               Being
               ,
               than
               it
               can
               be
               equal
               to
               two
               Right
               Angles
               .
            
             If
             therefore
             we
             know
             there
             is
             some
             Real
             Being
             ,
             it
             is
             an
             evident
             Demonstration
             ,
             that
             
               from
               Eternity
               there
               has
               been
               Something
            
             ;
             since
             what
             was
             not
             from
             Eternity
             ,
             had
             a
             Beginning
             ;
             and
             what
             had
             a
             Beginning
             ,
             must
             be
             produced
             by
             something
             else
             Next
             it
             is
             evident
             ,
             that
             
               what
               has
               its
               Being
               from
               another
               ,
               must
               also
               have
               all
               that
               which
               is
               in
               ,
               and
               belongs
               to
               its
               Being
               from
               another
               too
               :
            
             All
             the
             Powers
             it
             has
             must
             be
             owing
             to
             ,
             and
             received
             from
             the
             same
             Source
             .
             This
             Eternal
             Source
             then
             of
             all
             Being
             must
             he
             also
             the
             Source
             and
             Original
             of
             all
             Power
             ;
             
             and
             so
             this
             
               Eternal
               Being
            
             ,
             must
             be
             also
             the
             
               most
               powerful
            
             .
          
           
             Again
             ,
             Man
             finds
             in
             himself
             Perception
             ,
             and
             Knowledge
             :
             we
             are
             certain
             then
             that
             there
             is
             not
             only
             some
             Being
             ,
             but
             some
             Knowing
             ,
             Intelligent
             Being
             in
             the
             World.
             There
             was
             a
             time
             then
             ,
             when
             there
             was
             no
             knowing
             Being
             ,
             or
             else
             there
             has
             been
             a
             knowing
             Being
             from
             Eternity
             .
             If
             it
             be
             said
             ,
             there
             was
             a
             time
             when
             that
             Eternal
             Being
             ,
             had
             no
             Knowledge
             ;
             I
             reply
             ,
             that
             then
             it
             is
             impossible
             there
             should
             have
             ever
             been
             any
             Knowledge
             .
             It
             being
             as
             impossible
             that
             Things
             wholly
             void
             of
             Knowledge
             ,
             and
             operating
             blindly
             ,
             and
             without
             any
             Perception
             ,
             should
             produce
             a
             knowing
             Being
             ,
             as
             it
             is
             impossible
             that
             a
             Triangle
             should
             make
             it self
             Three
             Angles
             ,
             bigger
             than
             Two
             Right
             ones
             .
          
           
             Thus
             from
             the
             Consideration
             of
             our selves
             ,
             and
             what
             we
             infallibly
             find
             in
             our
             own
             Constitutions
             ,
             our
             Reason
             leads
             us
             to
             the
             knowledge
             of
             this
             certain
             and
             evident
             Truth
             ,
             that
             
               there
               is
               an
               Eternal
               ,
               most
               Powerful
               ,
               and
               Knowing
               Being
               ,
            
             which
             ,
             whether
             any
             one
             will
             call
             God
             ,
             it
             matters
             not
             .
             The
             thing
             is
             evident
             ,
             and
             from
             this
             Idea
             duly
             consider'd
             ,
             will
             easily
             be
             deduced
             
             all
             those
             other
             Attributes
             ,
             we
             ought
             to
             ascribe
             to
             this
             
               Eternal
               Being
            
             .
          
           
             From
             what
             has
             been
             said
             ,
             it
             is
             plain
             to
             me
             ,
             we
             have
             a
             more
             certain
             Knowledge
             of
             the
             Existence
             of
             a
             God
             ,
             than
             of
             any
             thing
             our
             Senses
             have
             not
             immediately
             discovered
             to
             us
             .
             Nay
             ,
             I
             presume
             I
             may
             say
             ,
             that
             we
             more
             certainly
             know
             that
             there
             is
             a
             God
             ,
             than
             that
             there
             is
             any
             thing
             else
             without
             us
             .
             When
             I
             say
             ,
             we
             know
             ,
             I
             mean
             ,
             there
             is
             such
             a
             Knowledge
             within
             our
             reach
             ,
             which
             we
             cannot
             miss
             ,
             if
             we
             will
             but
             apply
             our
             Minds
             to
             that
             ,
             as
             we
             do
             to
             several
             other
             Enquiries
             .
          
           
             It
             being
             then
             unavoidable
             for
             all
             rational
             Creatures
             to
             conclude
             ,
             that
             
               something
               has
               Existed
               from
               Eternity
            
             ;
             let
             us
             next
             see
             What
             
               kind
               of
               Thing
            
             that
             must
             be
             :
             there
             are
             but
             two
             sorts
             of
             Beings
             in
             the
             World
             ,
             that
             Man
             knows
             or
             conceives
             ;
             First
             ,
             Such
             as
             are
             purely
             material
             ,
             without
             Sense
             or
             Perception
             ,
             as
             the
             clippings
             of
             our
             Beards
             ,
             and
             parings
             of
             our
             Nails
             .
             Secondly
             ,
             Sensible
             perceiving
             Beings
             ;
             such
             as
             we
             find
             our selves
             to
             be
             .
             These
             two
             sorts
             we
             shall
             hereofter
             call
             Cogitative
             and
             Incogitative
             Beings
             ;
             which
             to
             our
             present
             purpose
             are
             better
             than
             Material
             and
             Immaterial
             .
          
           
           
             If
             then
             there
             must
             be
             something
             Eternal
             ,
             it
             is
             very
             obvious
             to
             Reason
             ,
             that
             it
             must
             necessarily
             be
             a
             Cogitative
             Being
             ,
             Because
             it
             is
             as
             impossible
             to
             conceive
             that
             ever
             bare
             Incogitative
             Matter
             should
             produce
             a
             Thinking
             intelligent
             Being
             ,
             as
             that
             nothing
             should
             of
             it self
             produce
             Matter
             .
             Let
             us
             suppose
             any
             parcel
             of
             Matter
             Eternal
             ,
             we
             shall
             find
             it
             in
             it self
             unable
             to
             produce
             any
             thing
             .
             Let
             us
             suppose
             its
             parts
             firmly
             at
             rest
             together
             :
             if
             there
             were
             no
             other
             Being
             in
             the
             World
             ,
             must
             it
             not
             Eternally
             remain
             so
             ,
             a
             dead
             unactive
             Lump
             ?
             Is
             it
             possible
             to
             conceive
             it
             can
             add
             Motion
             to
             it self
             ,
             or
             produce
             any
             thing
             ?
             Matter
             then
             by
             its
             own
             Strength
             cannot
             produce
             in
             it self
             ,
             so
             much
             as
             Motion
             .
             The
             Motion
             it
             has
             ,
             must
             also
             be
             from
             Eternity
             ,
             or
             else
             added
             to
             Matter
             by
             some
             other
             Being
             ,
             more
             powerful
             than
             Matter
             .
             But
             let
             us
             suppose
             Motion
             Eternal
             too
             ,
             yet
             Matter
             ,
             Incogitative
             Matter
             and
             motion
             could
             never
             produce
             
               Thought
               :
               Knowledge
            
             will
             still
             be
             as
             far
             beyond
             the
             power
             of
             Motion
             and
             Matter
             to
             produce
             ,
             as
             Matter
             is
             beyond
             the
             power
             of
             Nothing
             to
             produce
             .
             Divide
             Matter
             into
             as
             minute
             parts
             as
             you
             will
             ,
             vary
             the
             Figure
             and
             Motion
             of
             it
             ,
             as
             much
             
             as
             you
             please
             ,
             it
             will
             operate
             no
             otherwise
             upon
             other
             Bodies
             of
             proportionable
             bulk
             ,
             than
             it
             did
             before
             this
             division
             .
             The
             minutest
             Particles
             of
             Matter
             ,
             knock
             ,
             impell
             ,
             and
             resist
             one
             another
             ,
             just
             as
             the
             greater
             do
             ,
             and
             that
             is
             all
             they
             can
             do
             ,
             so
             that
             if
             we
             will
             suppose
             
               nothing
               Eternal
               ,
               Matter
               can
               never
               begin
               to
               be
               .
            
             If
             we
             suppose
             
               bare
               Matter
            
             without
             Motion
             
               Eternal
               ,
               Motion
               can
               never
               begin
               to
               be
               .
            
             If
             we
             suppose
             only
             Matter
             and
             Motion
             Eternal
             ,
             
               Thought
               can
               never
               begin
               to
               be
               :
            
             For
             it
             is
             impossible
             to
             conceive
             ,
             that
             Matter
             either
             with
             ,
             or
             without
             Motion
             ,
             could
             have
             originally
             in
             and
             from
             it self
             ,
             Sense
             ,
             Perception
             ,
             and
             Knowledge
             ,
             as
             is
             evident
             from
             hence
             ,
             that
             the
             Sense
             ,
             Perception
             and
             Knowledge
             ,
             must
             be
             a
             Property
             Eternally
             inseparable
             from
             Matter
             ,
             and
             every
             Particle
             of
             it
             .
             Since
             therefore
             whatsoever
             is
             the
             first
             Eternal
             Being
             ,
             must
             necessarily
             be
             Cogitative
             :
             and
             whatsoever
             is
             first
             of
             all
             Things
             ,
             must
             necessarily
             contain
             in
             it
             ,
             and
             actually
             have
             ,
             at
             least
             ,
             all
             the
             Perfections
             that
             can
             ever
             after
             Exist
             ,
             it
             necessarily
             follows
             ,
             that
             the
             
               First
               Eternal
               Be●ng
               cannot
               be
               Matter
               .
            
          
           
           
             If
             therefore
             it
             be
             evident
             that
             something
             necessarily
             must
             exist
             from
             Eternity
             ,
             it
             is
             also
             as
             evident
             that
             ,
             that
             
               Something
               must
               necessarily
               be
               a
               Cogitative
               Being
               .
            
             For
             it
             is
             as
             impossible
             that
             
               Incogitative
               Matter
            
             should
             produce
             a
             
               Cogitative
               Being
            
             ,
             as
             that
             Nothing
             ,
             or
             the
             Negation
             of
             all
             Being
             should
             produce
             a
             positive
             Being
             or
             Matter
             .
          
           
             This
             discovery
             of
             the
             necessary
             Existence
             of
             an
             Eternal
             Mind
             ,
             does
             sufficiently
             lead
             us
             into
             the
             knowledge
             of
             God.
             For
             it
             will
             hence
             follow
             ,
             that
             all
             other
             knowing
             Beings
             ,
             that
             have
             a
             Beginning
             ,
             must
             depend
             on
             him
             ,
             and
             have
             no
             other
             ways
             of
             Knowledge
             or
             extent
             of
             Power
             ,
             than
             what
             he
             gives
             them
             :
             and
             therefore
             if
             he
             made
             those
             ,
             he
             made
             also
             the
             less
             excellent
             Pieces
             of
             this
             Universe
             ,
             all
             
               inanimate
               Bodies
            
             ,
             whereby
             his
             
               Omniscience
               ,
               Power
            
             and
             Providence
             will
             be
             established
             ;
             and
             from
             thence
             all
             his
             other
             Attributes
             necessarily
             follow
             .
          
        
         
           
           
             CHAP.
             XI
             .
             Of
             our
             Knowledge
             of
             the
             Existence
             of
             other
             Things
             .
          
           
             THE
             knowledge
             of
             our
             own
             Being
             we
             have
             by
             Intuition
             :
             the
             Existence
             of
             a
             
               God
               ,
               Reason
            
             clearly
             makes
             known
             to
             us
             ,
             as
             has
             been
             shewn
             :
             The
             
               knowledge
               of
               the
               Existence
            
             of
             any
             other
             Thing
             ,
             we
             can
             have
             only
             by
             Sensation
             ;
             for
             there
             being
             no
             necessary
             Connexion
             of
             
               Real
               Existence
            
             with
             any
             Idea
             ,
             a
             Man
             hath
             in
             his
             Memory
             ;
             nor
             of
             any
             other
             Existence
             ,
             but
             that
             of
             God
             ,
             with
             the
             Existence
             of
             any
             particular
             Man
             ;
             no
             particular
             Man
             can
             know
             the
             Existence
             of
             any
             other
             Being
             ,
             but
             only
             ,
             when
             by
             actual
             operating
             upon
             him
             ,
             it
             makes
             it self
             be
             perceived
             by
             him
             .
             The
             having
             the
             Idea
             of
             any
             thing
             in
             our
             Mind
             ,
             no
             more
             proves
             the
             Existence
             of
             that
             thing
             ,
             than
             the
             Picture
             of
             a
             Man
             evidences
             his
             Being
             in
             the
             World
             ,
             or
             the
             Visions
             of
             a
             Dream
             ,
             make
             thereby
             a
             true
             History
             .
             It
             is
             therefore
             the
             actual
             receiving
             of
             Ideas
             from
             without
             ,
             
             that
             gives
             us
             notice
             of
             the
             Existence
             of
             other
             Things
             ,
             and
             makes
             us
             know
             that
             something
             doth
             Exist
             at
             that
             time
             without
             us
             ,
             which
             causes
             that
             Idea
             in
             us
             ,
             thô
             perhaps
             we
             neither
             know
             nor
             consider
             how
             it
             does
             it
             ;
             for
             it
             takes
             not
             from
             the
             Certainty
             of
             our
             Senses
             ,
             and
             the
             Ideas
             we
             receive
             by
             them
             ,
             that
             we
             know
             not
             the
             manner
             wherein
             they
             are
             produced
             .
             This
             notice
             we
             have
             by
             our
             Senses
             of
             the
             existing
             of
             Things
             without
             us
             ,
             thô
             it
             be
             not
             altogether
             so
             Certain
             as
             Intuition
             and
             Demonstration
             ,
             deserves
             the
             name
             of
             Knowledge
             ,
             if
             we
             perswade
             ourselves
             that
             our
             Faculties
             act
             and
             inform
             us
             right
             ,
             concerning
             the
             existence
             of
             those
             Objects
             ,
             that
             affect
             them
             .
             But
             besides
             the
             assurance
             we
             have
             from
             our
             Senses
             themselves
             ,
             that
             they
             do
             not
             err
             in
             the
             Information
             they
             give
             us
             of
             the
             existence
             of
             Things
             without
             us
             ,
             we
             have
             other
             concurrent
             Reasons
             :
             As
             First
             ,
             It
             is
             plain
             those
             Perceptions
             are
             are
             produced
             in
             us
             by
             Exterior
             Causes
             affecting
             our
             Senses
             ,
             because
             those
             that
             want
             the
             Organs
             of
             any
             Sense
             ;
             never
             can
             have
             the
             Ideas
             belonging
             to
             that
             Sense
             produced
             in
             their
             Minds
             .
             This
             is
             too
             evident
             to
             be
             doubted
             ,
             and
             therefore
             we
             cannot
             
             but
             be
             assured
             ,
             that
             they
             come
             in
             by
             the
             Organs
             of
             that
             Sense
             ,
             and
             no
             other
             way
             .
          
           
             Secondly
             ,
             Because
             we
             find
             sometimes
             that
             we
             cannot
             avoid
             the
             having
             those
             Ideas
             produced
             in
             our
             Minds
             ,
             as
             when
             my
             Eyes
             are
             shut
             ,
             I
             can
             at
             pleasure
             recall
             to
             my
             Mind
             the
             Ideas
             of
             Light
             or
             the
             Sun
             ,
             which
             former
             Sensations
             had
             lodged
             in
             my
             Memory
             ;
             but
             if
             I
             turn
             my
             Eyes
             towards
             the
             Sun
             ,
             I
             cannot
             avoid
             the
             Ideas
             which
             the
             Light
             or
             the
             Sun
             ,
             then
             produces
             in
             me
             :
             which
             shews
             a
             manifest
             difference
             between
             those
             Ideas
             laid
             up
             in
             the
             Memory
             ,
             and
             such
             as
             force
             themselves
             upon
             us
             ,
             and
             we
             cannot
             avoid
             having
             .
             And
             therefore
             it
             must
             needs
             be
             some
             Exterior
             Cause
             ,
             whose
             Efficacy
             I
             cannot
             resist
             ,
             that
             produces
             those
             Ideas
             in
             my
             Mind
             ,
             whether
             I
             will
             or
             no.
             Besides
             ,
             no
             Man
             but
             perceives
             the
             difference
             in
             himself
             ,
             between
             actually
             looking
             upon
             the
             Sun
             ,
             and
             contemplating
             the
             Idea
             he
             has
             of
             it
             in
             his
             Memory
             ;
             and
             therefore
             he
             hath
             certain
             Knowledge
             ,
             that
             they
             are
             not
             both
             Memory
             or
             Fancy
             ;
             but
             that
             actual
             Seeing
             has
             a
             Cause
             without
             .
          
           
           
             Thirdly
             ,
             Add
             to
             this
             ,
             that
             many
             Ideas
             are
             produced
             in
             us
             without
             pain
             ,
             which
             we
             afterwards
             remember
             without
             the
             least
             offence
             .
             Thus
             the
             pain
             of
             Heat
             or
             Cold
             ,
             when
             the
             Idea
             of
             it
             is
             received
             in
             our
             Minds
             ,
             gives
             us
             no
             disturbance
             :
             which
             when
             felt
             was
             very
             troublesome
             ;
             and
             we
             remember
             the
             pain
             of
             
               Hunger
               ,
               Thirst
               ,
               Head-ach
            
             ,
             &c.
             without
             any
             pain
             at
             all
             ;
             which
             would
             either
             never
             disturb
             us
             ,
             or
             else
             constantly
             do
             it
             ,
             as
             often
             as
             we
             thought
             of
             it
             ,
             were
             there
             nothing
             more
             but
             Ideas
             floating
             in
             our
             Minds
             ,
             and
             appearances
             entertaining
             our
             Fancies
             ,
             without
             the
             real
             Existence
             of
             Things
             affecting
             us
             from
             abroad
             .
          
           
             Fourthly
             ,
             Our
             Senses
             in
             many
             cases
             ,
             bear
             witness
             to
             the
             Truth
             of
             each
             others
             Report
             ,
             concerning
             the
             Existence
             of
             sensible
             Things
             without
             us
             :
             He
             that
             doubts
             when
             he
             sees
             a
             Fire
             ,
             whether
             it
             be
             Real
             ,
             may
             ,
             if
             he
             please
             ,
             feel
             it
             too
             ;
             and
             by
             the
             exquisite
             pain
             he
             will
             be
             convinced
             ,
             that
             it
             is
             not
             a
             bare
             Idea
             or
             Phantom
             .
          
           
             If
             after
             all
             this
             ,
             any
             one
             will
             be
             so
             Sceptical
             ,
             as
             to
             distrust
             his
             Senses
             ,
             and
             to
             question
             the
             Existence
             of
             all
             Things
             ,
             or
             our
             Knowledge
             of
             any
             Thing
             ;
             Let
             him
             consider
             that
             the
             certainty
             of
             Things
             existing
             
             in
             
               Rerum
               naturâ
            
             ,
             when
             we
             have
             the
             Testimony
             of
             our
             Senses
             for
             it
             ,
             is
             not
             only
             as
             great
             as
             our
             Frame
             can
             attain
             to
             ,
             but
             as
             our
             condition
             needs
             .
             For
             our
             Faculties
             being
             not
             suited
             to
             the
             full
             extent
             of
             Being
             ,
             nor
             a
             clear
             comprehensive
             knowledge
             of
             all
             Things
             ,
             but
             to
             the
             preservation
             of
             us
             ,
             in
             whom
             they
             are
             ,
             and
             accommodated
             to
             the
             use
             of
             Life
             ;
             they
             serve
             our
             purpose
             well
             enough
             ,
             if
             they
             will
             but
             give
             give
             us
             certain
             notice
             of
             those
             Things
             ,
             that
             are
             convenient
             or
             inconvenient
             to
             us
             .
             For
             he
             that
             sees
             a
             Candle
             burning
             ,
             and
             has
             experimented
             the
             force
             of
             the
             Flame
             ,
             by
             putting
             his
             Finger
             in
             it
             ,
             will
             little
             doubt
             ,
             that
             this
             is
             something
             Existing
             without
             him
             ,
             which
             does
             him
             harm
             ,
             and
             puts
             him
             to
             pain
             ,
             which
             is
             assurance
             enough
             ;
             when
             no
             Man
             requires
             greater
             Certainty
             to
             govern
             his
             Actions
             by
             ,
             than
             what
             is
             as
             certain
             as
             his
             Actions
             themselves
             :
             So
             that
             this
             Evidence
             is
             as
             great
             as
             we
             can
             desire
             ,
             being
             as
             Certain
             to
             us
             as
             our
             Pleasure
             or
             Pain
             ,
             that
             is
             Happiness
             or
             Misery
             ,
             beyond
             which
             we
             have
             no
             concernment
             ,
             either
             of
             Knowing
             ,
             or
             Being
             .
          
           
           
             In
             fine
             ,
             when
             our
             Senses
             do
             actually
             convey
             into
             our
             Understandings
             any
             Idea
             ,
             we
             are
             assured
             that
             there
             is
             something
             at
             that
             time
             
               really
               Existing
            
             without
             us
             .
             But
             this
             Knowledge
             extends
             only
             as
             far
             as
             the
             present
             Testimony
             of
             our
             Senses
             ,
             employed
             about
             particular
             Objects
             ,
             that
             do
             then
             affect
             them
             ,
             and
             no
             farther
             My
             seeing
             a
             Man
             a
             Minute
             since
             ,
             is
             no
             certain
             Argument
             of
             his
             present
             Existence
             .
          
           
             As
             when
             our
             Senses
             are
             actually
             employed
             about
             any
             Object
             ,
             we
             know
             that
             it
             does
             Exist
             :
             so
             by
             our
             Memory
             we
             may
             be
             assured
             ,
             that
             heretofore
             Things
             that
             affected
             our
             
               Senses
               ,
               have
               Existed
            
             :
             and
             thus
             we
             have
             the
             knowledge
             of
             the
             past
             Existence
             of
             several
             Things
             ;
             whereof
             our
             Senses
             having
             informed
             us
             ,
             our
             Memories
             still
             retain
             the
             Ideas
             :
             and
             of
             this
             we
             are
             past
             all
             doubt
             ,
             so
             long
             as
             we
             Remember
             well
             .
          
           
             As
             to
             the
             Existence
             of
             Spirits
             ,
             our
             having
             Ideas
             of
             them
             ,
             does
             not
             make
             us
             know
             ,
             that
             any
             such
             Things
             do
             Exist
             without
             us
             ;
             or
             that
             there
             are
             any
             
               Finite
               Spirits
            
             ;
             or
             any
             other
             
               Spiritual
               Beings
            
             but
             the
             
               Eternal
               God.
            
             We
             have
             ground
             from
             Revelation
             ,
             and
             several
             other
             Reasons
             ,
             to
             believe
             with
             assurance
             ,
             that
             there
             are
             such
             
             Creatures
             :
             but
             our
             Senses
             not
             being
             able
             to
             discover
             them
             ,
             we
             want
             the
             means
             of
             knowing
             their
             particular
             Existence
             ,
             for
             we
             can
             no
             more
             know
             that
             there
             are
             
               Finite
               Spirits
            
             really
             Existing
             ,
             by
             the
             Idea
             we
             have
             of
             such
             Beings
             ,
             than
             by
             the
             Ideas
             any
             one
             has
             of
             Fairies
             or
             Centaurs
             ,
             he
             can
             come
             to
             know
             that
             Things
             answering
             those
             Ideas
             ,
             do
             really
             Exist
             .
          
           
             Hence
             we
             may
             gather
             ,
             that
             there
             are
             
               Two
               sorts
            
             of
             Propositions
             ,
             One
             concerning
             the
             Existence
             of
             any
             Thing
             answerable
             to
             such
             an
             Idea
             ;
             as
             that
             of
             an
             
               Elephant
               ,
               Phenix
               ,
               Motion
            
             ,
             or
             Angel
             ,
             viz.
             Whether
             such
             a
             Thing
             does
             any
             where
             Exist
             :
             and
             this
             Knowledge
             is
             only
             of
             Particulars
             ,
             and
             not
             to
             be
             had
             of
             any
             Thing
             without
             us
             ,
             but
             only
             of
             God
             ,
             any
             other
             way
             than
             by
             our
             Senses
             .
          
           
             
               Another
               sort
            
             of
             Propositions
             is
             ,
             wherein
             is
             expressed
             the
             Agreement
             or
             Disagreement
             of
             our
             Abstract
             Ideas
             ,
             and
             their
             Dependence
             of
             another
             .
             And
             these
             may
             be
             Universal
             and
             Certain
             :
             So
             having
             the
             Idea
             of
             God
             ,
             and
             my
             Self
             ,
             of
             Fear
             and
             Obedience
             ,
             I
             cannot
             but
             be
             sure
             that
             
               God
               is
               to
               be
               feared
               and
               obeyed
               by
               me
            
             ;
             and
             this
             Proposition
             will
             be
             certain
             concerning
             Man
             in
             general
             ;
             If
             I
             have
             made
             an
             
               Abstract
               
               Idea
            
             of
             such
             a
             Species
             ,
             whereof
             I
             am
             one
             Particular
             .
             But
             such
             a
             Proposition
             ,
             how
             Certain
             soever
             ,
             proves
             not
             to
             me
             the
             Existence
             of
             Men
             in
             the
             World
             ;
             but
             will
             be
             true
             of
             all
             such
             Creatures
             ,
             whenever
             they
             do
             Exist
             :
             which
             Certainty
             of
             such
             general
             Propositions
             ,
             depends
             on
             the
             Agreement
             or
             Disagreement
             discoverable
             in
             those
             
               Abstract
               Ideas
            
             .
             In
             the
             former
             Case
             ,
             our
             Knowledge
             is
             the
             consequence
             of
             the
             
               Existence
               of
               Things
            
             ,
             producing
             Ideas
             in
             our
             Minds
             by
             our
             Senses
             :
             In
             the
             later
             ,
             the
             consequence
             of
             the
             Ideas
             that
             
               are
               in
               our
               Minds
            
             ,
             and
             producing
             these
             general
             Propositions
             ,
             many
             whereof
             are
             called
             ,
             
               Eternae
               veritatis
            
             ;
             and
             all
             of
             them
             indeed
             are
             so
             ,
             not
             from
             being
             written
             all
             ,
             or
             any
             of
             them
             in
             the
             Minds
             of
             all
             Men
             ,
             or
             that
             they
             were
             any
             of
             them
             Propositions
             in
             any
             ones
             Mind
             ,
             till
             he
             having
             got
             the
             
               Abstract
               Ideas
            
             ,
             joyned
             or
             separated
             them
             by
             Affirmation
             or
             Negation
             :
             But
             wheresoever
             we
             can
             suppose
             such
             a
             Creature
             as
             Man
             is
             ,
             endowed
             with
             such
             Faculties
             ,
             and
             thereby
             furnished
             with
             such
             Ideas
             ,
             as
             we
             have
             ;
             we
             must
             conclude
             ,
             he
             must
             needs
             ,
             when
             he
             applies
             his
             Thoughts
             to
             the
             Consideration
             of
             his
             Ideas
             ,
             know
             the
             
             truth
             of
             certain
             Propositions
             ,
             that
             will
             arise
             from
             the
             Agreement
             or
             Disagreement
             he
             will
             perceive
             in
             his
             own
             Ideas
             .
             Such
             Propositions
             being
             once
             made
             about
             
               Abstract
               Ideas
            
             ,
             so
             as
             to
             be
             true
             ,
             they
             will
             whenever
             they
             can
             be
             supposed
             to
             be
             made
             again
             ,
             at
             any
             time
             past
             ,
             or
             to
             come
             by
             a
             Mind
             having
             those
             Ideas
             ,
             alway
             actually
             be
             true
             .
             For
             Names
             being
             supposed
             to
             stand
             perpetually
             for
             the
             same
             Ideas
             ;
             and
             the
             same
             Ideas
             having
             immutably
             the
             same
             Habitudes
             one
             to
             another
             ;
             Propositions
             concerning
             any
             
               Abstract
               Ideas
            
             ,
             that
             are
             once
             true
             ,
             must
             needs
             be
             
               Eeternal
               Verities
            
             .
          
        
         
           
             CHAP.
             XII
             .
             Of
             the
             Improvement
             of
             our
             Knowledge
             .
          
           
             IT
             being
             the
             received
             Opinion
             amongst
             Men
             of
             Letters
             ,
             that
             
               Maxims
               are
               the
               Foundations
               of
               all
               Knowledge
               ,
            
             and
             that
             Sciences
             are
             each
             of
             them
             built
             upon
             certain
             Proecognita
             ,
             from
             whence
             the
             Understanding
             
             was
             to
             take
             its
             rise
             ,
             and
             by
             which
             it
             was
             to
             Conduct
             it self
             in
             its
             Inquiries
             in
             the
             Matters
             belonging
             to
             that
             Science
             ,
             the
             beaten
             Road
             of
             the
             Schools
             has
             been
             to
             lay
             down
             in
             the
             beginning
             one
             or
             more
             general
             Propositions
             ,
             called
             Principles
             ,
             as
             Foundations
             whereon
             to
             build
             the
             Knowledge
             ,
             was
             to
             be
             had
             of
             that
             Subject
             .
          
           
             That
             which
             gave
             occasion
             to
             this
             way
             of
             proceeding
             ,
             was
             ,
             I
             suppose
             ,
             the
             good
             Success
             it
             seem'd
             to
             have
             in
             Mathematicks
             ,
             which
             of
             all
             other
             Sciences
             ,
             have
             the
             greatest
             Certainty
             ,
             Clearness
             ,
             and
             Evidence
             in
             them
             .
             But
             if
             we
             consider
             it
             ,
             we
             shall
             find
             that
             ,
             the
             great
             Advancement
             and
             Certainty
             of
             
               Real
               Knowledge
            
             Men
             arrived
             to
             in
             these
             Sciences
             ,
             was
             not
             owing
             to
             the
             influence
             of
             these
             Principles
             ,
             but
             to
             the
             clear
             distinct
             and
             compleat
             Ideas
             their
             Thoughts
             were
             employed
             about
             ;
             and
             the
             relation
             of
             Equality
             and
             Excess
             ,
             so
             clear
             between
             some
             of
             them
             ,
             that
             they
             had
             a
             
               Intuitive
               Knowledge
            
             ;
             and
             by
             that
             ,
             a
             way
             to
             discover
             it
             in
             others
             :
             and
             this
             without
             the
             help
             of
             those
             Maxims
             :
             For
             I
             ask
             ,
             Is
             it
             not
             possible
             for
             a
             Lad
             to
             know
             that
             his
             whole
             Body
             is
             bigger
             than
             his
             little
             Finger
             ,
             but
             by
             virtue
             of
             this
             Axiom
             ,
             
             
               The
               Whole
               is
               bigger
               than
               the
               Part
            
             ;
             nor
             be
             assured
             of
             it
             ,
             till
             he
             has
             learned
             that
             Maxim
             ?
             Let
             any
             one
             consider
             from
             what
             has
             been
             elsewhere
             said
             ,
             which
             is
             known
             first
             and
             clearest
             by
             most
             People
             ,
             the
             particular
             Instance
             ,
             or
             the
             general
             Rule
             ;
             and
             which
             it
             is
             that
             gives
             Life
             and
             Birth
             to
             the
             other
             .
             These
             
               general
               Rules
            
             are
             but
             the
             comparing
             our
             more
             general
             and
             
               Abstract
               Ideas
            
             ,
             which
             Ideas
             are
             made
             by
             the
             Mind
             ,
             and
             have
             Names
             given
             them
             ,
             for
             the
             easier
             dispatch
             in
             its
             reasonings
             :
             But
             Knowledge
             began
             in
             the
             Mind
             ,
             and
             was
             founded
             on
             Particulars
             ,
             thô
             afterwards
             perhaps
             no
             notice
             be
             taken
             thereof
             :
             It
             being
             natural
             for
             the
             Mind
             ,
             to
             lay
             up
             those
             general
             Notions
             ,
             and
             make
             the
             proper
             use
             of
             them
             ,
             which
             is
             to
             disburthen
             the
             Memory
             of
             the
             cumbersome
             load
             of
             Particulars
             .
          
           
             The
             way
             to
             
               improve
               in
               Knowledge
            
             ,
             is
             not
             to
             swallow
             Principles
             ,
             with
             an
             implicite
             Faith
             ,
             and
             without
             examination
             ,
             which
             would
             be
             apt
             to
             mislead
             Men
             ,
             instead
             of
             guiding
             them
             into
             Truth
             ;
             but
             to
             get
             and
             fix
             in
             our
             Minds
             ,
             clear
             and
             
               complete
               Ideas
            
             ,
             as
             far
             as
             they
             are
             to
             be
             had
             ,
             and
             annex
             to
             them
             proper
             ,
             and
             constant
             Names
             :
             and
             thus
             barely
             by
             considering
             
             our
             Ideas
             ,
             and
             comparing
             them
             together
             ,
             observing
             their
             Agreement
             or
             Disagreement
             ,
             their
             Habitudes
             and
             Relations
             ,
             we
             shall
             get
             more
             true
             and
             clear
             Knowledge
             by
             the
             conduct
             of
             this
             one
             Rule
             ,
             than
             by
             taking
             up
             Principles
             ,
             and
             thereby
             putting
             our
             Minds
             into
             the
             Disposal
             of
             others
             .
          
           
             We
             must
             therefore
             ,
             if
             we
             will
             proceed
             as
             Reason
             advises
             ,
             adapt
             our
             methods
             of
             Enquiry
             ,
             to
             the
             nature
             of
             the
             Ideas
             we
             examine
             ,
             and
             the
             truth
             we
             search
             after
             .
             General
             and
             
               Certain
               Truths
            
             ,
             are
             only
             founded
             in
             the
             Habitudes
             and
             Relations
             of
             
               Abstract
               Ideas
            
             .
             Therefore
             a
             Sagacious
             Methodical
             Application
             of
             our
             Thoughts
             for
             the
             finding
             out
             these
             Relations
             ,
             is
             the
             only
             way
             to
             discover
             all
             that
             can
             with
             Truth
             and
             Certainty
             be
             put
             into
             general
             Propositions
             .
             By
             what
             steps
             we
             are
             to
             proceed
             in
             these
             ,
             is
             to
             be
             Learned
             in
             the
             Schools
             of
             the
             Mathematicians
             ,
             who
             from
             every
             plain
             and
             easie
             beginnings
             ,
             by
             gentle
             Degrees
             ,
             and
             a
             continued
             chain
             of
             Reasonings
             ,
             proceed
             to
             the
             Discovery
             and
             Demonstration
             of
             Truths
             ,
             that
             appear
             at
             first
             sight
             beyond
             Humane
             Capacity
             .
             This
             ,
             I
             think
             I
             may
             say
             ,
             that
             if
             other
             Ideas
             ,
             that
             are
             Real
             as
             well
             as
             
             Nominal
             Essences
             of
             their
             Species
             ,
             were
             pursued
             in
             the
             way
             familiar
             to
             Mathematicians
             ,
             they
             would
             carry
             our
             Thoughts
             farther
             ,
             and
             with
             greater
             Evidence
             and
             Clearness
             ,
             than
             possibly
             we
             are
             apt
             to
             imagine
             .
             This
             gave
             me
             the
             confidence
             to
             advance
             that
             conjecture
             ,
             which
             I
             suggest
             ,
             Chapter
             the
             Third
             ,
             viz.
             that
             
               Morality
               is
               capable
               of
               Demonstration
            
             ,
             as
             well
             as
             Mathematicks
             :
             for
             
               Moral
               Ideas
            
             being
             real
             Essences
             ,
             that
             have
             a
             discoverable
             Connexion
             and
             Agreement
             one
             with
             another
             ,
             so
             far
             as
             we
             can
             find
             their
             Habitudes
             and
             Relations
             ,
             so
             far
             we
             shall
             be
             possessed
             of
             Real
             and
             
               General
               Truths
            
             .
          
           
             In
             our
             knowledge
             of
             Substances
             ,
             we
             are
             to
             proceed
             after
             a
             quite
             different
             Method
             :
             the
             bare
             Contemplation
             of
             their
             
               Abstract
               Ideas
            
             (
             which
             are
             but
             Nominal
             Essences
             ,
             will
             carry
             us
             but
             a
             very
             little
             way
             ,
             in
             the
             search
             of
             Truth
             and
             Certainty
             .
             Here
             Experience
             must
             teach
             us
             what
             Reason
             cannot
             :
             and
             it
             is
             by
             trying
             alone
             ,
             that
             we
             can
             certainly
             know
             ,
             what
             other
             Qualities
             co-exist
             with
             those
             of
             our
             
               Complex
               Idea
            
             ;
             (
             for
             Instance
             )
             Whether
             that
             
               Yellow
               heavy
               fusible
            
             Body
             ,
             I
             call
             Gold
             ,
             be
             Malleable
             ,
             or
             no
             ,
             which
             Experience
             (
             however
             it
             prove
             in
             that
             particular
             Body
             
             we
             examine
             )
             makes
             us
             not
             certain
             that
             it
             is
             so
             in
             all
             ,
             or
             any
             other
             
               Yellow
               ,
               Heavy
               ,
               Fusible
            
             Bodies
             ,
             but
             that
             which
             we
             have
             tried
             ;
             because
             it
             is
             no
             consequence
             one
             way
             or
             the
             other
             from
             our
             
               Complex
               Idea
            
             :
             The
             necessity
             or
             inconsistence
             of
             Malleability
             ,
             hath
             no
             visible
             Connexion
             with
             the
             combination
             of
             that
             
               Colour
               ,
               Weight
            
             ,
             and
             Fusibility
             in
             any
             Body
             .
             What
             I
             have
             here
             said
             of
             the
             Nominal
             Essence
             of
             Gold
             ,
             supposed
             to
             consist
             of
             a
             Body
             of
             such
             a
             determinate
             
               Colour
               ,
               Weight
            
             ,
             and
             Fusibility
             ,
             will
             hold
             true
             ,
             if
             other
             Qualities
             be
             added
             to
             it
             .
             Our
             Reasonings
             from
             those
             Ideas
             ,
             will
             carry
             us
             but
             a
             little
             way
             in
             the
             certain
             discovery
             of
             the
             other
             Properties
             ,
             in
             those
             masses
             of
             Matter
             wherein
             all
             those
             are
             to
             be
             found
             .
             As
             far
             as
             our
             Experience
             reaches
             ,
             we
             may
             have
             certain
             Knowledge
             ,
             and
             no
             farther
             .
          
           
             I
             deny
             not
             ,
             but
             a
             Man
             accustomed
             to
             rational
             and
             regular
             Experiments
             ,
             shall
             be
             able
             to
             see
             farther
             into
             the
             nature
             of
             Bodies
             ,
             and
             their
             unknown
             Properties
             ,
             than
             one
             that
             is
             a
             stranger
             to
             them
             .
             But
             this
             is
             but
             Judgment
             ,
             and
             Opinion
             ,
             not
             Knowledge
             and
             Certainty
             .
             This
             makes
             me
             suspect
             that
             
               Natural
               Philosophy
            
             is
             not
             capable
             of
             being
             made
             a
             Science
             :
             From
             
             Experiments
             and
             Historical
             Observations
             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
             .
          
           
             From
             whence
             it
             is
             obvious
             to
             conclude
             ,
             That
             since
             our
             Faculties
             are
             not
             fitted
             to
             penetrate
             the
             
               Real
               Essences
            
             of
             Bodies
             ,
             but
             yet
             plainly
             to
             discover
             to
             us
             the
             Being
             of
             a
             God
             ,
             and
             the
             Knowledge
             of
             our
             Selves
             ;
             enough
             to
             give
             us
             a
             clear
             discovery
             of
             our
             Duty
             ,
             and
             great
             Concernment
             ;
             it
             will
             become
             us
             as
             Rational
             Creatures
             ,
             to
             employ
             our
             Faculties
             ,
             about
             what
             they
             are
             most
             adapted
             to
             ,
             and
             follow
             the
             direction
             of
             Nature
             ,
             where
             it
             seems
             to
             point
             us
             out
             the
             way
             .
             For
             it
             is
             rational
             to
             conclude
             ,
             that
             our
             proper
             Employment
             lies
             in
             those
             Enquiries
             ,
             and
             that
             sort
             of
             Knowledge
             which
             is
             most
             suited
             to
             our
             natural
             Capacities
             ,
             and
             carries
             in
             it
             our
             greatest
             Interest
             ,
             that
             is
             ,
             
               the
               condition
               of
               our
               Eternal
               State
               :
            
             And
             therefore
             it
             is
             ,
             I
             think
             ,
             that
             Morality
             is
             the
             proper
             Science
             and
             Business
             of
             Mankind
             in
             general
             (
             who
             are
             both
             concerned
             and
             fitted
             to
             search
             out
             their
             
               Summum
               
               Bonum
            
             )
             as
             several
             Arts
             conversant
             about
             the
             several
             parts
             of
             Nature
             ,
             are
             the
             Lot
             and
             private
             Talent
             of
             particular
             Men
             ,
             for
             the
             common
             use
             of
             Humane
             Life
             ,
             and
             their
             own
             particular
             Subsistance
             in
             this
             World.
             
          
           
             The
             ways
             to
             enlarge
             our
             Knowledge
             ,
             as
             far
             as
             we
             are
             capable
             ,
             seem
             to
             me
             to
             be
             
               these
               Two
            
             :
             The
             First
             is
             to
             get
             and
             settle
             in
             our
             Minds
             ,
             as
             far
             as
             we
             can
             ,
             clear
             ,
             distinct
             ,
             and
             constant
             Ideas
             of
             those
             Things
             we
             would
             consider
             and
             know
             .
             For
             it
             being
             evident
             that
             our
             Knowledge
             cannot
             exceed
             our
             Ideas
             ;
             where
             they
             are
             either
             imperfect
             ,
             confused
             or
             obscure
             ,
             we
             cannot
             expect
             to
             have
             certain
             ,
             perfect
             ,
             or
             clear
             Knowledge
             .
             The
             other
             is
             the
             Art
             of
             finding
             out
             the
             intermediate
             Ideas
             ,
             which
             may
             shew
             us
             the
             Agreement
             or
             Repugnancy
             of
             other
             Ideas
             ,
             which
             cannot
             be
             immediately
             compared
             .
          
           
             That
             these
             Two
             (
             and
             not
             the
             relying
             on
             Maxims
             ,
             and
             drawing
             Consequences
             from
             some
             general
             Propositions
             )
             are
             the
             right
             method
             of
             improving
             our
             Knowledge
             ,
             in
             the
             Ideas
             of
             other
             Modes
             ,
             besides
             those
             of
             Quantity
             ,
             the
             consideration
             of
             Mathematical
             Knowledge
             will
             easily
             inform
             us
             .
             Where
             First
             ,
             We
             shall
             find
             
             that
             he
             that
             has
             not
             clear
             and
             perfect
             Ideas
             of
             those
             Angles
             or
             Figures
             ,
             of
             which
             he
             desires
             to
             know
             any
             thing
             ,
             is
             utterly
             thereby
             incapable
             of
             any
             knowledge
             about
             them
             .
             Suppose
             a
             Man
             not
             to
             have
             an
             exact
             Idea
             of
             a
             
               Right
               Angle
               ,
               Scalenum
            
             ,
             or
             Trapezium
             ,
             and
             it
             is
             clear
             ,
             that
             he
             will
             in
             vain
             seek
             any
             Demonstration
             about
             them
             .
             And
             farther
             it
             is
             evident
             ,
             that
             it
             was
             not
             the
             influence
             of
             Maxims
             or
             Principles
             ,
             that
             hath
             led
             the
             Masters
             of
             this
             Science
             into
             those
             wonderful
             Discoveries
             they
             have
             made
             .
             Let
             a
             Man
             of
             good
             Parts
             know
             all
             the
             Maxims
             of
             Mathematicks
             never
             so
             well
             ,
             and
             contemplate
             their
             Extent
             and
             Consequences
             as
             much
             as
             he
             pleases
             ,
             he
             will
             by
             their
             assistance
             ,
             I
             suppose
             ,
             scarce
             ever
             come
             to
             know
             ,
             that
             the
             Square
             of
             the
             
               Hypotenuse
               ,
               in
               a
               Right
               Angl'd
               Triangle
               ,
               is
               equal
               to
               the
               Squares
               of
               the
               Two
               other
               sides
               .
            
             This
             ,
             and
             other
             Mathematical
             Truths
             have
             been
             discovered
             by
             the
             Thoughts
             ,
             otherwise
             applied
             .
             The
             Mind
             had
             other
             Objects
             ,
             other
             views
             before
             it
             ,
             far
             different
             from
             those
             Maxims
             which
             Men
             well
             enough
             acquainted
             with
             those
             received
             Axioms
             ,
             but
             ignorant
             of
             their
             method
             ,
             who
             first
             made
             these
             Demonstrations
             ,
             can
             never
             sufficiently
             admire
             .
          
        
         
           
           
             CHAP.
             XIII
             .
             Some
             farther
             Considerations
             concerning
             Knowledge
             .
          
           
             OUR
             Knowledge
             ,
             as
             in
             other
             things
             ,
             so
             in
             this
             ,
             has
             a
             great
             conformity
             with
             our
             Sight
             ,
             that
             it
             is
             neither
             wholly
             Necessary
             ,
             nor
             wholly
             Voluntary
             .
             Men
             that
             have
             Senses
             cannot
             chuse
             but
             receive
             some
             Ideas
             by
             them
             ;
             and
             if
             they
             have
             Memory
             ,
             they
             cannot
             but
             retain
             some
             of
             them
             ;
             and
             if
             they
             have
             any
             distinguishing
             Faculty
             ,
             cannot
             but
             perceive
             the
             Agreement
             or
             Disagreement
             of
             some
             of
             them
             ,
             one
             with
             another
             .
             As
             he
             that
             has
             Eyes
             ,
             if
             he
             will
             open
             them
             by
             day
             ,
             cannot
             but
             see
             some
             Objects
             ,
             and
             perceive
             a
             difference
             in
             them
             ,
             yet
             he
             may
             chuse
             whether
             he
             will
             turn
             his
             Eyes
             towards
             an
             Object
             ,
             curiously
             survey
             it
             ,
             and
             observe
             accurately
             all
             that
             is
             visible
             in
             it
             .
             But
             what
             he
             does
             see
             ,
             he
             cannot
             see
             otherwise
             than
             he
             does
             :
             it
             depends
             not
             on
             his
             Will
             ,
             to
             see
             that
             Black
             which
             appears
             Yellow
             :
             Just
             thus
             it
             is
             with
             our
             Understanding
             ;
             
             All
             that
             is
             voluntary
             in
             our
             Knowledge
             ,
             is
             the
             employing
             or
             with-holding
             any
             of
             our
             Faculties
             from
             this
             or
             that
             sort
             of
             Objects
             ;
             and
             a
             more
             or
             less
             accurate
             Survey
             of
             them
             :
             But
             they
             being
             employed
             ,
             our
             Will
             hath
             no
             power
             to
             determine
             the
             Knowledge
             of
             the
             Mind
             ,
             one
             way
             or
             other
             .
             That
             is
             done
             only
             by
             the
             Objects
             themselves
             ,
             as
             far
             as
             they
             are
             clearly
             discovered
             .
          
           
             Thus
             he
             that
             has
             got
             the
             Ideas
             of
             Numbers
             ,
             and
             hath
             taken
             the
             pains
             to
             compare
             
               One
               ,
               Two
            
             and
             Three
             ,
             to
             Six
             ,
             cannot
             chuse
             but
             know
             that
             they
             are
             equal
             .
             He
             also
             that
             hath
             the
             Idea
             of
             an
             Intelligent
             ,
             but
             weak
             and
             frail
             Being
             ,
             made
             by
             and
             depending
             on
             another
             ,
             who
             is
             
               Eternal
               ,
               Omnipotent
            
             ,
             perfectly
             Wise
             and
             Good
             ,
             will
             as
             certainly
             know
             that
             Man
             is
             to
             Honour
             ,
             Fear
             ,
             and
             Obey
             God
             ,
             as
             that
             the
             Sun
             shines
             when
             he
             sees
             it
             .
             But
             yet
             these
             Truths
             ,
             being
             never
             so
             certain
             ,
             never
             so
             clear
             ,
             he
             may
             be
             ignorant
             of
             either
             or
             both
             of
             them
             ,
             who
             will
             not
             take
             the
             pains
             to
             employ
             his
             Faculties
             as
             he
             should
             ,
             to
             inform
             himself
             about
             them
             .
          
        
         
           
           
             CHAP.
             XIV
             .
             Of
             Judgment
             .
          
           
             THE
             
               Understanding
               Faculties
            
             being
             given
             to
             Man
             ,
             not
             barely
             for
             Speculation
             ,
             but
             also
             for
             the
             conduct
             of
             his
             Life
             ;
             A
             Man
             would
             be
             at
             a
             great
             loss
             if
             he
             had
             nothing
             to
             direct
             him
             ,
             but
             what
             has
             the
             certainty
             of
             true
             Knowledge
             :
             he
             that
             will
             not
             Eat
             till
             he
             has
             demonstration
             that
             it
             will
             nourish
             him
             ;
             nor
             Stir
             till
             he
             is
             infallibly
             assured
             of
             Success
             in
             his
             Business
             ,
             will
             have
             little
             else
             to
             do
             ,
             but
             
               Sit
               still
            
             and
             perish
             .
          
           
             Therefore
             as
             God
             has
             set
             some
             things
             in
             broad
             Day-light
             ,
             as
             he
             has
             given
             us
             some
             certain
             Knowledge
             ,
             thô
             limited
             to
             a
             few
             Things
             ,
             in
             comparison
             ,
             probably
             as
             a
             Taste
             of
             what
             Intellectual
             Creatures
             are
             capable
             of
             ,
             to
             excite
             in
             us
             a
             Desire
             and
             Endeavour
             after
             a
             better
             State
             :
             so
             in
             the
             greatest
             part
             of
             our
             concernment
             ,
             he
             has
             afforded
             us
             only
             the
             Twilight
             ,
             as
             I
             may
             so
             say
             ,
             of
             Probability
             ,
             suitable
             to
             that
             state
             of
             Mediocrity
             and
             Probationership
             ,
             he
             has
             been
             pleased
             to
             place
             us
             in
             here
             .
          
           
           
             The
             Faculty
             which
             God
             has
             given
             Man
             to
             enlighten
             him
             ,
             next
             to
             certain
             Knowledge
             is
             Judgment
             ,
             whereby
             the
             Mind
             takes
             its
             Ideas
             to
             Agree
             or
             Disagree
             ,
             without
             perceiving
             a
             demonstrative
             Evidence
             in
             the
             Proofs
             .
             The
             Mind
             exercises
             this
             Judgment
             ,
             sometimes
             out
             of
             necessity
             ,
             where
             demonstrative
             Proofs
             ,
             and
             certain
             Knowledge
             are
             not
             to
             be
             had
             ▪
             and
             sometimes
             out
             of
             Laziness
             ,
             Unskilfulness
             ,
             or
             Haste
             ,
             even
             where
             they
             are
             to
             be
             had
             .
          
           
             This
             Faculty
             of
             the
             Mind
             when
             it
             is
             exercised
             immediately
             about
             Things
             ,
             is
             called
             Judgment
             ;
             when
             about
             Truths
             delivered
             in
             Words
             ,
             is
             most
             commonly
             called
             Assent
             ,
             or
             Dissent
             .
             Thus
             the
             Mind
             has
             
               Two
               Faculties
            
             conversant
             about
             Truth
             and
             Falshood
             :
             
               First
               ,
               Knowledge
            
             ,
             whereby
             it
             certainly
             perceives
             ,
             and
             is
             undoubtedly
             satisfied
             of
             the
             Agreement
             or
             Disagreement
             of
             any
             
               Ideas
               .
               Secondly
               ,
               Judgment
            
             ,
             which
             is
             the
             putting
             Ideas
             together
             ,
             or
             separating
             them
             from
             one
             another
             in
             the
             Mind
             ,
             when
             their
             certain
             Agreement
             or
             Disagreement
             is
             not
             perceived
             ,
             but
             presumed
             to
             be
             so
             .
             And
             if
             it
             so
             unites
             or
             separates
             them
             ,
             as
             in
             Reality
             Things
             are
             ,
             it
             is
             
               right
               Judgment
            
             .
          
        
         
           
           
             CHAP.
             XV.
             Of
             Probability
             .
          
           
             PRobability
             is
             nothing
             but
             the
             appearance
             of
             the
             Agreement
             or
             Disagreement
             of
             two
             Ideas
             ,
             by
             the
             intervention
             of
             Proofs
             ,
             whose
             connexion
             is
             not
             constant
             ,
             and
             immutable
             ;
             or
             is
             not
             perceived
             to
             be
             so
             ;
             but
             is
             ,
             or
             appears
             for
             the
             most
             part
             to
             be
             so
             ,
             and
             is
             enough
             to
             induce
             the
             Mind
             to
             judge
             the
             Proposition
             to
             be
             true
             or
             false
             ,
             rather
             than
             the
             contrary
             .
          
           
             Of
             Probability
             there
             are
             Degrees
             from
             the
             neighborhood
             of
             Certainty
             and
             Demonstration
             ,
             quite
             down
             to
             Improbability
             and
             Unlikeliness
             ,
             even
             to
             the
             confines
             of
             Impossibility
             :
             And
             also
             degrees
             of
             Assent
             from
             certain
             Knowledge
             and
             what
             is
             next
             it
             ,
             full
             Assurance
             and
             Confidence
             ,
             quite
             down
             to
             conjecture
             Doubt
             ,
             Distrust
             ,
             and
             Disbelief
             .
          
           
             That
             Proposition
             then
             is
             Probable
             ,
             for
             which
             there
             are
             Arguments
             or
             Proofs
             to
             make
             it
             pass
             ,
             or
             be
             received
             for
             True.
             The
             
             Entertainment
             the
             Mind
             gives
             to
             this
             sort
             of
             Propositions
             ,
             is
             called
             
               Belief
               ,
               Assent
            
             or
             
               Opinion
               .
               Probability
            
             then
             being
             to
             supply
             the
             defect
             of
             our
             Knowledge
             ,
             is
             always
             conversant
             about
             a
             Thing
             ,
             whereof
             we
             have
             no
             Certainty
             ,
             but
             only
             some
             Inducements
             to
             receive
             it
             for
             true
             .
             The
             Grounds
             of
             it
             are
             in
             short
             
               these
               Two
            
             following
             .
          
           
             First
             ,
             The
             Conformity
             of
             any
             thing
             with
             our
             own
             Knowledge
             ,
             Experience
             or
             Observation
             .
          
           
             Secondly
             ,
             The
             Testimony
             of
             others
             ,
             vouching
             their
             Observation
             and
             Experience
             .
             In
             the
             Testimony
             of
             others
             ,
             is
             to
             be
             considered
             ;
             First
             ,
             The
             Number
             ;
             Secondly
             ,
             The
             Integrity
             ;
             Thirdly
             ,
             The
             Skill
             of
             the
             Witnesses
             ;
             Fourthly
             ,
             The
             Design
             of
             the
             Author
             ,
             if
             it
             be
             a
             Testimony
             cited
             out
             of
             a
             Book
             ;
             Fifthly
             ,
             The
             consistency
             of
             the
             Parts
             and
             Circumstances
             of
             the
             Relation
             ;
             Sixthly
             ,
             Contrary
             Testimonies
             .
          
           
             The
             Mind
             before
             it
             rationally
             Assents
             or
             Dissents
             to
             any
             probable
             Proposition
             ,
             ought
             to
             examine
             all
             the
             Grounds
             of
             Probality
             ,
             and
             see
             how
             they
             make
             ,
             more
             or
             less
             ,
             for
             or
             against
             it
             ;
             and
             upon
             a
             due
             balancing
             of
             the
             whole
             ,
             reject
             or
             receive
             
             it
             ,
             with
             a
             more
             or
             less
             firm
             Assent
             ,
             according
             to
             the
             Preponderancy
             of
             the
             greater
             Grounds
             of
             Probability
             ,
             on
             one
             side
             or
             the
             other
             .
          
        
         
           
             CHAP.
             XVI
             .
             Of
             the
             Degrees
             of
             Assent
             .
          
           
             THE
             
               Grounds
               of
               Probability
            
             laid
             down
             in
             the
             foregoing
             Chapter
             ,
             as
             they
             are
             the
             foundations
             on
             which
             our
             Assent
             is
             built
             ;
             so
             are
             they
             also
             the
             measure
             whereby
             its
             several
             Degrees
             are
             ,
             (
             or
             ought
             )
             to
             be
             regulated
             .
             Only
             we
             are
             to
             take
             notice
             that
             no
             grounds
             of
             Probability
             operate
             any
             farther
             on
             the
             Mind
             ,
             which
             searches
             after
             Truth
             ,
             and
             endeavours
             to
             judge
             right
             ,
             than
             they
             appear
             ;
             at
             least
             in
             the
             first
             Judgment
             ,
             or
             Search
             that
             the
             Mind
             makes
             .
             It
             is
             indeed
             in
             many
             cases
             impossible
             ,
             and
             in
             most
             very
             hard
             ,
             even
             for
             those
             who
             have
             admirable
             Memories
             ,
             to
             retain
             all
             the
             proofs
             ,
             which
             upon
             a
             due
             Examination
             ,
             made
             them
             embrace
             that
             side
             of
             the
             Question
             .
             It
             suffices
             that
             they
             have
             once
             with
             Care
             
             and
             Fairness
             ,
             sifted
             the
             matter
             as
             far
             as
             they
             could
             ,
             and
             having
             once
             found
             on
             which
             side
             the
             Probability
             appeared
             to
             them
             ,
             they
             lay
             up
             the
             Conclusion
             in
             their
             Memories
             ,
             as
             a
             Truth
             they
             have
             discovered
             ;
             and
             for
             the
             future
             remain
             satisfied
             with
             the
             testimony
             of
             their
             Memories
             ,
             that
             this
             is
             the
             Opinion
             ,
             that
             by
             the
             proofs
             they
             have
             once
             seen
             of
             it
             ,
             deserves
             such
             a
             Degree
             of
             their
             Assent
             as
             they
             assord
             it
             .
          
           
             It
             is
             unavoidable
             then
             that
             the
             Memory
             be
             relied
             on
             in
             this
             case
             ,
             and
             that
             Men
             be
             perswaded
             of
             several
             Opinions
             ,
             whereof
             the
             proofs
             are
             not
             actually
             in
             their
             Thoughts
             ,
             nay
             ,
             which
             perhaps
             they
             are
             not
             able
             actually
             to
             recall
             ;
             without
             this
             the
             greatest
             part
             of
             Men
             ,
             must
             be
             either
             Scepticks
             ,
             or
             change
             every
             Moment
             ,
             when
             any
             one
             offers
             them
             Arguments
             ,
             which
             for
             want
             of
             Memory
             ,
             they
             are
             not
             presently
             able
             to
             Answer
             .
          
           
             It
             must
             be
             owned
             that
             Men's
             sticking
             to
             past
             Judgments
             ,
             is
             often
             the
             cause
             of
             a
             great
             Obstinacy
             in
             error
             and
             mistake
             .
             But
             the
             fault
             is
             not
             ,
             that
             they
             relye
             on
             their
             Memories
             ,
             for
             what
             they
             have
             before
             well
             judged
             ;
             but
             because
             they
             
             judged
             ,
             before
             they
             had
             well
             examined
             .
             Who
             almost
             is
             there
             that
             hath
             the
             Leisure
             ,
             Patience
             ,
             and
             Means
             to
             collect
             together
             ,
             all
             the
             proofs
             concerning
             most
             of
             the
             Opinions
             he
             has
             ,
             so
             as
             safely
             to
             conclude
             that
             he
             has
             a
             clear
             and
             full
             view
             ,
             and
             that
             there
             is
             no
             more
             to
             be
             alledged
             for
             his
             better
             information
             ?
             and
             yet
             we
             are
             forced
             ,
             to
             determine
             our selves
             on
             one
             fide
             or
             other
             :
             The
             conduct
             of
             our
             Lives
             ,
             and
             the
             management
             of
             our
             great
             Concerns
             ,
             will
             not
             bear
             delay
             .
             For
             those
             depend
             for
             the
             most
             part
             ,
             on
             the
             determination
             of
             our
             Judgment
             in
             points
             wherein
             we
             are
             not
             capable
             of
             certain
             Knowledge
             ,
             and
             wherein
             it
             is
             necessary
             for
             us
             to
             embrace
             one
             side
             or
             the
             other
             .
          
           
             The
             Propositions
             we
             receive
             upon
             Inducements
             of
             Probability
             ,
             are
             of
             
               Two
               sorts
               :
               First
            
             ,
             Concerning
             some
             particular
             Existence
             ,
             or
             matter
             of
             Fact
             ,
             which
             falling
             under
             Observation
             ,
             is
             capable
             of
             
               Humane
               Testimony
               .
               Secondly
            
             ,
             Concerning
             Things
             which
             being
             beyond
             the
             discovery
             of
             our
             Senses
             ,
             are
             not
             capable
             of
             Humane
             Testimony
             .
          
           
             Concerning
             the
             First
             of
             these
             ,
             
               viz.
               Particular
               matter
               of
               Fa●t
            
             .
          
           
           
             First
             ,
             Where
             any
             particular
             Thing
             ,
             consonant
             to
             the
             constant
             Observation
             of
             our selves
             ,
             and
             others
             in
             the
             like
             case
             ,
             comes
             attested
             with
             the
             concurrent
             Reports
             of
             all
             that
             mention
             it
             ,
             we
             receive
             it
             as
             easily
             ,
             and
             build
             as
             firmly
             upon
             it
             ,
             as
             if
             it
             were
             certain
             Knowledge
             .
             Thus
             ,
             if
             all
             Englishmen
             who
             have
             occasion
             to
             mention
             it
             ,
             should
             report
             ,
             that
             it
             Froze
             in
             England
             last
             Winter
             ,
             or
             the
             like
             ,
             I
             think
             a
             Man
             would
             as
             little
             doubt
             of
             it
             ,
             as
             that
             
               Seven
               and
               four
               are
               eleven
            
             .
          
           
             The
             First
             and
             highest
             Degree
             of
             Probability
             then
             is
             ,
             when
             the
             general
             consent
             of
             all
             Men
             ,
             in
             all
             Ages
             ,
             as
             far
             as
             can
             be
             known
             ,
             concurs
             with
             a
             Man
             's
             own
             constant
             Experience
             in
             the
             like
             cases
             ,
             to
             confirm
             the
             Truth
             of
             any
             particular
             matter
             of
             Fact
             ,
             attested
             by
             fair
             Witnesses
             :
             Such
             are
             the
             stated
             Constitutions
             and
             Properties
             of
             Bodies
             ,
             and
             the
             regular
             proceedings
             of
             Causes
             and
             Effects
             in
             the
             ordinary
             course
             of
             Nature
             ;
             this
             we
             call
             an
             Argument
             from
             the
             nature
             of
             Things
             themselves
             .
             For
             what
             we
             and
             others
             always
             observe
             to
             be
             after
             the
             same
             manner
             ,
             we
             conclude
             with
             Reason
             ,
             to
             be
             the
             Effects
             of
             steddy
             and
             regular
             Causes
             ,
             thô
             they
             come
             not
             within
             the
             reach
             of
             our
             Knowledge
             .
             As
             
             that
             Fire
             warmed
             a
             Man
             ,
             or
             made
             
               Lead
               fluid
            
             ;
             that
             Iron
             sunk
             in
             Water
             ,
             swam
             in
             Quick-silver
             .
             A
             Relation
             affirming
             any
             such
             thing
             to
             have
             been
             ,
             or
             a
             Predication
             that
             it
             will
             happen
             again
             in
             the
             same
             manner
             ,
             is
             received
             without
             doubt
             or
             hesitation
             :
             and
             our
             Belief
             thus
             grounded
             ,
             rises
             to
             Assurance
             .
          
           
             Secondly
             ,
             The
             next
             degree
             of
             Probability
             ,
             is
             when
             by
             my
             own
             Experience
             ,
             and
             the
             Agreement
             of
             all
             others
             that
             mention
             it
             :
             a
             Thing
             is
             found
             to
             be
             for
             the
             most
             part
             so
             ,
             and
             that
             the
             particular
             Instance
             of
             it
             is
             attested
             by
             many
             and
             undoubted
             Witnesses
             :
             Thus
             History
             giving
             us
             such
             an
             account
             of
             Men
             in
             all
             Ages
             ,
             and
             my
             own
             Experience
             confirming
             it
             ,
             that
             most
             Men
             prefer
             their
             own
             private
             Advantage
             ,
             to
             the
             Publick
             :
             If
             all
             Historians
             that
             write
             of
             Tiberius
             ,
             say
             that
             he
             did
             so
             ,
             it
             is
             extreamly
             probable
             :
             And
             in
             this
             case
             ,
             our
             Assent
             rises
             to
             a
             Degree
             which
             we
             may
             call
             Confidence
             .
          
           
             Thirdly
             ,
             In
             matters
             happening
             indifferently
             ,
             as
             that
             a
             Bird
             should
             fly
             this
             or
             that
             way
             :
             when
             any
             particular
             matter
             of
             Fact
             comes
             attested
             by
             the
             concurrent
             Testimony
             of
             unsuspected
             Witnesses
             ,
             there
             our
             Assent
             is
             also
             unavoidable
             .
             Thus
             ,
             
             that
             there
             is
             in
             Italy
             such
             a
             City
             as
             Rome
             ;
             that
             about
             One
             thousand
             and
             seven
             hundred
             Years
             ago
             ,
             there
             lived
             such
             a
             Man
             in
             it
             as
             
               Julius
               Caesar
               ,
               &c.
            
             
             A
             Man
             can
             as
             little
             doubt
             of
             this
             ,
             and
             the
             like
             ,
             as
             he
             does
             of
             the
             Being
             and
             Actions
             of
             his
             own
             Acquaintance
             ,
             whereof
             he
             himself
             is
             a
             witness
             .
          
           
             Probability
             ,
             on
             these
             grounds
             ,
             carries
             so
             much
             Evidence
             with
             it
             ,
             that
             it
             leaves
             us
             as
             little
             liberty
             to
             Believe
             or
             Disbelieve
             ,
             as
             Demonstration
             does
             ,
             whether
             we
             will
             know
             or
             be
             ignorant
             .
             But
             the
             difficulty
             is
             ,
             when
             Testimonies
             contradict
             common
             Experience
             ,
             and
             the
             Reports
             of
             Witnesses
             clash
             with
             the
             ordinary
             course
             of
             Nature
             ,
             or
             with
             one
             another
             .
             Here
             Diligence
             ,
             Attention
             ,
             and
             Exactness
             is
             required
             to
             form
             a
             
               Right
               Judgment
            
             ,
             and
             to
             proportion
             the
             Assent
             to
             the
             Evidence
             and
             Probability
             of
             the
             Thing
             ,
             which
             rises
             and
             falls
             ,
             according
             as
             the
             two
             Foundations
             of
             Credibility
             ,
             Favour
             ,
             or
             contradict
             it
             .
             These
             are
             liable
             to
             such
             variety
             of
             contrary
             Observations
             ,
             Circumstances
             ,
             Reports
             ,
             Tempers
             ,
             Designs
             ,
             Over
             sights
             ,
             &c.
             of
             Reporters
             ,
             that
             it
             is
             impossible
             to
             reduce
             to
             precise
             Rules
             ,
             the
             various
             Degrees
             wherein
             Men
             give
             their
             
             Assent
             .
             This
             in
             general
             may
             be
             said
             ,
             That
             as
             the
             Proofs
             upon
             due
             Examination
             ,
             shall
             to
             any
             one
             appear
             ,
             in
             a
             greater
             or
             less
             Degree
             ,
             to
             Preponderate
             on
             either
             side
             ,
             so
             they
             are
             fitted
             to
             produce
             in
             the
             Mind
             ,
             such
             different
             Entertainments
             ,
             as
             are
             called
             
               Belief
               ,
               Conjecture
               ,
               Guess
               ,
               Doubt
               ,
               Wavering
               ,
               Distrust
               ,
               Disbelief
               ,
            
             &c.
             
          
           
             It
             is
             a
             Rule
             generally
             approved
             ,
             that
             any
             Testimony
             the
             farther
             off
             it
             is
             removed
             from
             the
             Original
             Truth
             ,
             the
             less
             Force
             it
             has
             :
             and
             in
             Traditional
             Truths
             ,
             each
             Remove
             weakens
             the
             force
             of
             the
             Proof
             .
             There
             is
             a
             Rule
             quite
             contrary
             to
             this
             ,
             advanced
             by
             some
             Men
             ,
             who
             look
             Opinions
             to
             gain
             Force
             by
             growing
             Older
             :
             Upon
             this
             ground
             ,
             Propositions
             evidently
             false
             or
             doubtful
             in
             their
             first
             beginning
             ,
             come
             by
             an
             inverted
             Rule
             of
             Probability
             ,
             to
             pass
             for
             Authentick
             Truths
             ;
             and
             those
             which
             deserved
             little
             Credit
             from
             the
             Mouths
             of
             their
             first
             Relators
             ,
             are
             thought
             to
             grow
             venerable
             by
             Age
             ,
             and
             are
             urged
             as
             undeniable
             .
          
           
             But
             certain
             it
             is
             ,
             that
             no
             
               Probability
               can
               rise
               above
               its
               First
               Original
               .
            
             What
             has
             no
             other
             Evidence
             than
             the
             single
             Testimony
             of
             
               one
               Witness
            
             ,
             must
             stand
             or
             fall
             by
             his
             only
             Testimony
             ,
             thô
             afterwards
             
             cited
             by
             Hundreds
             of
             others
             ;
             and
             is
             so
             far
             from
             receiving
             any
             Strength
             thereby
             that
             it
             becomes
             the
             weaker
             .
             Because
             Passion
             ,
             Interest
             ,
             Inadvertency
             ,
             Mistake
             of
             his
             Meaning
             ,
             and
             a
             thousand
             odd
             Reasons
             ,
             or
             Caprichois
             Mens
             Minds
             are
             acted
             by
             ,
             may
             make
             one
             Man
             quote
             another's
             Words
             or
             Meaning
             wrong
             .
             This
             is
             certain
             ,
             that
             what
             in
             one
             Age
             was
             affirmed
             upon
             slight
             grounds
             ,
             can
             never
             after
             come
             to
             be
             more
             valid
             in
             future
             Ages
             ,
             by
             being
             often
             repeated
             .
          
           
             
               The
               Second
               sort
               of
               Probability
            
             ,
             is
             concerning
             Things
             not
             falling
             under
             the
             reach
             of
             our
             Senses
             ,
             and
             therefore
             not
             capable
             of
             Testimony
             :
             And
             such
             are
             ,
          
           
             First
             ,
             The
             Existence
             ,
             Nature
             and
             Operations
             of
             
               Finite
               ,
               Immaterial
            
             Beings
             without
             us
             ,
             as
             
               Spirits
               ,
               Angels
            
             ,
             &c.
             or
             the
             Existence
             of
             material
             Beings
             ,
             such
             as
             for
             their
             smallness
             or
             remoteness
             ,
             our
             Senses
             cannot
             take
             notice
             of
             :
             As
             whether
             there
             be
             any
             
               Plants
               ,
               Animals
            
             ,
             &c.
             in
             the
             Planets
             ,
             and
             other
             Mansions
             of
             the
             vast
             Universe
             .
          
           
             Secondly
             ,
             Concerning
             the
             manner
             of
             Operation
             in
             most
             parts
             of
             the
             works
             of
             Nature
             ,
             wherein
             ,
             thô
             we
             see
             the
             sensible
             Effects
             ;
             yet
             their
             Causes
             are
             unknown
             ,
             
             and
             we
             perceive
             not
             the
             ways
             ,
             and
             manner
             how
             they
             are
             produced
             .
             We
             see
             Animals
             are
             generated
             ,
             nourished
             and
             move
             ;
             the
             Loadstone
             draws
             Iron
             ,
             &c.
             but
             the
             Causes
             that
             operate
             ,
             and
             the
             manner
             they
             are
             produced
             in
             ,
             we
             can
             only
             guess
             ,
             and
             probably
             conjecture
             .
             In
             these
             matters
             Analogy
             is
             the
             only
             help
             we
             have
             ;
             and
             it
             is
             from
             that
             alone
             we
             draw
             all
             our
             grounds
             of
             Probability
             .
             Thus
             observing
             ,
             that
             the
             bare
             rubbing
             of
             two
             Bodies
             violently
             upon
             one
             another
             ,
             produces
             Heat
             ,
             and
             very
             often
             Fire
             ;
             we
             have
             reason
             to
             think
             that
             what
             we
             call
             Heat
             and
             Fire
             ,
             consists
             ,
             in
             a
             certain
             violent
             agitation
             of
             the
             imperceptible
             minute
             Parts
             of
             the
             burning
             Matter
             .
             This
             sort
             of
             Probability
             ,
             which
             is
             the
             best
             conduct
             of
             rational
             Experiments
             ,
             and
             the
             rise
             of
             Hypotheses
             has
             also
             its
             use
             and
             influence
             .
             And
             a
             wary
             reasoning
             from
             Analogy
             leads
             us
             often
             into
             the
             discovery
             of
             Truths
             ,
             and
             useful
             Deductions
             ,
             which
             would
             otherwise
             lie
             concealed
             .
          
           
             Thô
             the
             common
             Experience
             ,
             and
             the
             ordinary
             course
             of
             Things
             ,
             have
             a
             mighty
             influence
             on
             the
             Minds
             of
             Men
             ,
             to
             make
             them
             give
             or
             refuse
             Credit
             ,
             to
             any
             thing
             proposed
             to
             their
             Belief
             ;
             yet
             there
             
             is
             one
             case
             wherein
             the
             strangeness
             of
             the
             Fact
             lessens
             not
             the
             Assent
             to
             a
             fair
             Testimony
             given
             of
             it
             .
             For
             where
             such
             supernatural
             Events
             are
             suitable
             to
             Ends
             aimed
             at
             by
             him
             ,
             who
             has
             the
             power
             to
             change
             the
             course
             of
             Nature
             ;
             there
             under
             such
             Circumstances
             they
             may
             be
             the
             fitter
             to
             procure
             Belief
             ,
             by
             how
             much
             the
             more
             they
             are
             beyond
             ,
             or
             contrary
             to
             ordinary
             Observation
             .
             This
             is
             the
             proper
             case
             of
             Miracles
             ,
             which
             well
             attested
             ,
             do
             not
             only
             find
             Credit
             themselves
             ,
             but
             give
             it
             also
             to
             other
             Truths
             .
          
           
             There
             are
             Propositions
             that
             challenge
             the
             highest
             degree
             of
             our
             Assent
             upon
             bare
             Testimony
             ,
             whether
             the
             Thing
             proposed
             Agree
             or
             Disagree
             with
             common
             Experience
             ,
             and
             the
             ordinary
             course
             of
             Things
             or
             no
             :
             The
             reason
             whereof
             is
             ,
             because
             the
             Testimony
             is
             of
             such
             
               an
               one
            
             ,
             as
             cannot
             deceive
             nor
             be
             deceived
             ;
             and
             that
             is
             God
             himself
             .
             This
             carries
             with
             it
             Certainty
             beyond
             Doubt
             ,
             Evidence
             beyond
             Exception
             .
             This
             is
             called
             by
             a
             peculiar
             Name
             ,
             Revelation
             ,
             and
             our
             Assent
             to
             it
             ,
             Faith
             ;
             which
             has
             as
             much
             Certainty
             in
             it
             ,
             as
             our
             Knowledge
             it self
             ;
             and
             we
             may
             as
             well
             doubt
             of
             our
             own
             Being
             ,
             as
             we
             can
             ,
             whether
             any
             Revelation
             from
             
             God
             be
             True.
             So
             that
             Faith
             is
             a
             settled
             and
             sure
             Principle
             of
             Assent
             and
             Assurance
             ,
             and
             leaves
             no
             manner
             of
             room
             for
             Doubt
             or
             Hesitation
             ;
             only
             we
             must
             be
             sure
             ,
             that
             it
             be
             a
             Divine
             Revelation
             ,
             and
             that
             we
             understand
             it
             right
             ;
             else
             we
             shall
             expose
             our selves
             to
             all
             the
             extravagancy
             of
             Enthusiasm
             ,
             and
             all
             the
             error
             of
             wrong
             Principles
             ,
             if
             we
             have
             Faith
             and
             Assurance
             ,
             in
             what
             is
             not
             
               Divine
               Revelation
            
             .
          
        
         
           
             CHAP.
             XVII
             .
             Of
             Reason
             .
          
           
             THE
             word
             Reason
             in
             English
             ,
             has
             different
             Significations
             .
             Sometimes
             it
             is
             taken
             for
             
               True
               and
               Clear
               Principles
            
             :
             Sometimes
             for
             Clear
             and
             
               Fair
               Deductions
            
             from
             those
             Principles
             :
             Sometimes
             for
             the
             Cause
             ,
             and
             particularly
             for
             the
             
               Final
               Cause
            
             ;
             but
             the
             Consideration
             I
             shall
             have
             of
             it
             here
             ,
             is
             ,
             as
             it
             stands
             for
             a
             Faculty
             ,
             whereby
             Man
             is
             supposed
             to
             be
             distinguished
             from
             Beasts
             ;
             and
             wherein
             it
             is
             evident
             ,
             he
             much
             surpasses
             them
             .
          
           
           
             Reason
             is
             necessary
             ,
             both
             for
             the
             enlargement
             of
             our
             Knowledge
             ,
             and
             regulating
             our
             Assent
             :
             for
             it
             hath
             to
             do
             both
             in
             Knowledge
             and
             Opinion
             ,
             and
             is
             necessary
             and
             assisting
             to
             all
             our
             other
             Intellectual
             Faculties
             ;
             and
             indeed
             ,
             contains
             Two
             of
             them
             ,
             
               viz.
               First
               ,
               Sagacity
            
             .
             whereby
             it
             finds
             intermediate
             
               Ideas
               .
               Secondly
               ,
               Illation
            
             ,
             whereby
             it
             so
             orders
             and
             disposes
             of
             them
             ,
             as
             to
             discover
             what
             connexion
             there
             is
             in
             each
             link
             of
             the
             Chain
             ,
             whereby
             the
             Extremes
             are
             held
             together
             ,
             and
             thereby
             ,
             as
             it
             were
             ,
             to
             draw
             into
             view
             the
             Truth
             sought
             for
             ;
             which
             is
             that
             we
             call
             Illation
             or
             Inference
             :
             and
             consists
             in
             nothing
             ,
             but
             the
             Perception
             of
             the
             Connexion
             there
             is
             between
             the
             Ideas
             ,
             in
             each
             step
             of
             the
             Deduction
             ,
             whereby
             the
             Mind
             comes
             to
             see
             ,
             either
             the
             Certain
             Agreement
             or
             Disagreement
             of
             any
             two
             Ideas
             ,
             as
             in
             Demonstration
             ,
             in
             which
             it
             arrives
             at
             Knowledge
             :
             or
             their
             probable
             Connexion
             ,
             on
             which
             it
             gives
             or
             with-holds
             its
             Assent
             ,
             as
             in
             Opinion
             .
          
           
             Sense
             and
             Intuition
             reach
             but
             a
             little
             way
             :
             the
             greatest
             part
             of
             our
             Knowledge
             depends
             upon
             Deductions
             ,
             and
             intermediate
             Ideas
             .
             In
             those
             Cases
             where
             we
             must
             take
             Propositions
             for
             true
             ,
             without
             
             being
             certain
             of
             their
             being
             so
             ,
             we
             have
             need
             to
             find
             out
             ,
             examine
             ,
             and
             compare
             the
             grounds
             of
             their
             Probability
             :
             In
             both
             Cases
             ,
             the
             Faculty
             which
             finds
             out
             the
             Means
             ,
             and
             rightly
             applies
             them
             to
             discover
             Certainty
             in
             the
             one
             ,
             and
             Probability
             in
             the
             other
             ,
             is
             that
             which
             we
             call
             Reason
             .
             So
             that
             in
             reason
             we
             may
             consider
             these
             Four
             Degrees
             ;
             First
             ,
             The
             discovering
             and
             finding
             out
             of
             Proofs
             .
             Secondly
             ,
             The
             regular
             and
             methodical
             Disposition
             of
             them
             ,
             and
             laying
             them
             in
             such
             order
             ,
             as
             their
             Connexion
             may
             be
             plainly
             perceived
             .
             Thirdly
             ,
             The
             perceiving
             their
             Connexion
             .
             Fourthly
             ,
             The
             making
             a
             right
             Conclusion
             .
          
           
             There
             is
             one
             thing
             more
             which
             I
             shall
             desire
             to
             be
             considered
             concerning
             Reason
             ,
             and
             that
             is
             ,
             whether
             Syllogism
             ,
             as
             is
             generally
             thought
             ,
             be
             the
             proper
             instrument
             of
             it
             ;
             ant
             the
             usefullest
             way
             of
             exercising
             this
             Faculty
             .
             The
             Causes
             I
             have
             to
             doubt
             of
             it
             ,
             are
             these
             .
          
           
             First
             ,
             Because
             Syllogism
             serves
             our
             Reason
             ,
             but
             in
             one
             only
             of
             the
             fore-mentioned
             parts
             of
             it
             ,
             and
             that
             is
             to
             shew
             the
             Connexion
             of
             the
             proofs
             of
             any
             one
             Instance
             ,
             and
             no
             more
             :
             but
             in
             this
             it
             is
             of
             no
             great
             use
             ,
             since
             the
             Mind
             can
             perceive
             
             such
             Connexion
             ,
             where
             it
             really
             is
             ;
             as
             easily
             ,
             nay
             ,
             perhaps
             better
             without
             it
             .
             We
             may
             observe
             that
             there
             are
             many
             Men
             that
             reason
             exceeding
             clear
             and
             rightly
             ,
             who
             know
             not
             how
             to
             make
             a
             Syllogism
             :
             and
             I
             believe
             scarce
             any
             one
             makes
             Syllogisms
             in
             reasoning
             within
             himself
             .
             Indeed
             ,
             sometimes
             they
             may
             serve
             to
             discover
             a
             Fallacy
             ,
             hid
             in
             a
             Rhetorical
             Flourish
             ;
             or
             by
             stripping
             an
             absurdity
             of
             the
             cover
             of
             Wit
             and
             good
             Language
             ,
             shew
             it
             in
             its
             naked
             deformity
             .
             But
             the
             Mind
             is
             not
             taught
             to
             reason
             by
             these
             Rules
             ;
             It
             has
             a
             native
             Faculty
             to
             perceive
             the
             Coherence
             or
             Incoherence
             of
             its
             Ideas
             ,
             and
             can
             range
             them
             right
             ,
             without
             any
             such
             perplexing
             Repetitions
             :
             and
             I
             think
             every
             one
             will
             perceive
             in
             Mathematical
             Demonstrations
             ,
             that
             the
             Knowledge
             gained
             thereby
             comes
             shortest
             and
             clearest
             without
             Syllogism
             .
          
           
             Secondly
             ,
             Because
             thò
             Syllogism
             serves
             to
             shew
             the
             force
             or
             fallacy
             of
             an
             Argument
             made
             use
             of
             in
             the
             usual
             way
             of
             Discoursing
             ,
             by
             supplying
             the
             absent
             Proposition
             ,
             and
             so
             setting
             it
             before
             the
             view
             in
             a
             clear
             Light
             ;
             yet
             it
             no
             less
             engages
             the
             Mind
             in
             the
             perplexity
             of
             obscure
             and
             equivocal
             Terms
             ,
             wherewith
             
             this
             artificial
             way
             of
             reasoning
             ,
             always
             abounds
             :
             it
             being
             adapted
             more
             to
             the
             attaining
             of
             victory
             in
             Dispute
             ,
             than
             the
             discovery
             or
             confirmation
             of
             Truth
             in
             fair
             Enquiries
             .
             But
             however
             it
             be
             in
             Knowledge
             ,
             I
             think
             it
             is
             of
             far
             less
             ,
             or
             no
             use
             at
             all
             in
             Probabilities
             :
             For
             the
             Assent
             there
             being
             to
             be
             determined
             by
             the
             Preponderancy
             ,
             after
             a
             due
             weighing
             of
             all
             the
             proofs
             on
             both
             sides
             ;
             nothing
             is
             so
             unfit
             to
             assist
             the
             Mind
             in
             that
             ,
             as
             Syllogism
             ;
             which
             running
             away
             with
             one
             assumed
             Probability
             ,
             pursues
             that
             till
             it
             has
             led
             the
             Mind
             quite
             out
             of
             sight
             of
             the
             Thing
             under
             Consideration
             .
          
           
             But
             let
             it
             help
             us
             (
             as
             perhaps
             may
             be
             said
             )
             
               in
               convincing
               Men
               of
               their
               Errors
               or
               Mistakes
            
             ;
             yet
             still
             it
             fails
             our
             Reason
             in
             that
             part
             ,
             which
             if
             not
             its
             highest
             perfection
             ,
             is
             yet
             certainly
             its
             hardest
             Task
             ;
             and
             that
             which
             we
             must
             need
             its
             help
             in
             ,
             and
             that
             is
             ,
             
               The
               finding
               out
               of
               Proofs
               ,
               and
               making
               new
               Discoveries
               .
            
             This
             way
             of
             Reasoning
             ,
             discovers
             no
             new
             proofs
             ,
             but
             is
             the
             Art
             of
             Marshalling
             and
             Ranging
             the
             old
             ones
             we
             have
             already
             .
             A
             Man
             knows
             first
             ,
             and
             then
             he
             is
             able
             to
             prove
             Syllogistically
             ;
             so
             that
             Syllogism
             comes
             after
             Knowledge
             ;
             and
             then
             
             a
             Man
             has
             little
             or
             no
             need
             of
             it
             .
             But
             it
             is
             chiefly
             by
             the
             finding
             out
             those
             Ideas
             that
             shew
             the
             Connexion
             of
             distant
             ones
             ,
             that
             our
             stock
             of
             Knowledge
             is
             increased
             ;
             and
             that
             useful
             Arts
             and
             Sciences
             are
             advanced
             .
          
           
             Reason
             ,
             Thô
             of
             a
             very
             large
             Extent
             fails
             us
             in
             several
             Instances
             :
             as
             First
             ,
             Where
             our
             Ideas
             fail
             .
             Secondly
             ,
             It
             is
             often
             at
             a
             loss
             ,
             because
             of
             the
             Obscurity
             ,
             Confusion
             ,
             or
             Imperfection
             of
             the
             Ideas
             ,
             it
             is
             employed
             about
             .
             Thus
             having
             no
             perfect
             Idea
             of
             the
             least
             Extension
             of
             Matter
             ,
             nor
             of
             Infinity
             ,
             we
             are
             at
             a
             loss
             about
             the
             Divisibility
             of
             
               Matter
               .
               Thirdly
            
             ,
             Our
             Reason
             is
             often
             at
             a
             stand
             ,
             because
             it
             perceives
             not
             those
             Ideas
             which
             would
             serve
             to
             shew
             the
             certain
             or
             probable
             Agreement
             or
             Disagreement
             of
             any
             two
             other
             
               Ideas
               .
               Fourthly
            
             ,
             Our
             Reason
             ,
             is
             often
             engaged
             in
             Absurdities
             and
             Difficulties
             ,
             by
             proceeding
             upon
             false
             Principles
             ,
             which
             being
             followed
             ,
             lead
             Men
             into
             Contradictions
             to
             themselves
             ,
             and
             inconsistancy
             in
             their
             own
             Thoughts
             .
             Fifthly
             ,
             Dubious
             Words
             ,
             and
             uncertain
             Signs
             often
             puzzle
             Mens
             Reason
             ,
             and
             bring
             them
             to
             a
             Non-plus
             .
          
           
           
             In
             Reasoning
             ,
             Men
             ordinarily
             use
             Four
             sorts
             of
             Arguments
             .
          
           
             The
             First
             ,
             is
             to
             alledge
             the
             Opinions
             of
             Men
             ,
             whose
             Parts
             ,
             Learning
             ,
             Eminency
             ,
             Power
             ,
             or
             some
             other
             Cause
             ,
             has
             gained
             a
             Name
             ,
             and
             settled
             their
             Reputation
             in
             the
             common
             Esteem
             with
             some
             kind
             of
             Authority
             .
             This
             may
             be
             called
             
               Argumentum
               ad
               Verecundiam
            
             .
          
           
             Secondly
             ,
             Another
             way
             is
             ,
             to
             require
             the
             Adversary
             to
             admit
             what
             they
             alledge
             as
             a
             proof
             ;
             or
             to
             assign
             a
             better
             .
             This
             I
             call
             
               Argumentum
               ad
               Ignorantiam
            
             .
          
           
             A
             Third
             way
             ,
             is
             to
             press
             a
             Man
             with
             Consequences
             drawn
             from
             his
             own
             Principles
             or
             Concessions
             .
             This
             is
             already
             known
             under
             the
             name
             of
             
               Argumentum
               ad
               hominem
            
             .
          
           
             Fourthly
             ,
             The
             using
             of
             Proofs
             drawn
             from
             any
             of
             the
             foundations
             of
             Knowledge
             or
             Probability
             .
             This
             I
             call
             
               Argumentum
               ad
               Judicium
            
             .
             This
             alone
             of
             all
             the
             Four
             ,
             brings
             true
             Instruction
             with
             it
             ,
             and
             advances
             us
             in
             our
             way
             to
             Knowledge
             .
             For
             First
             ,
             It
             argues
             not
             another
             Man's
             Opinion
             to
             be
             right
             ,
             because
             I
             ,
             out
             of
             respect
             ,
             or
             any
             other
             consideration
             ,
             but
             that
             of
             Conviction
             ,
             will
             not
             contradict
             
             him
             .
             Secondly
             ,
             It
             proves
             not
             another
             Man
             to
             be
             in
             the
             right
             way
             ,
             nor
             that
             I
             ought
             to
             take
             the
             same
             with
             him
             ,
             because
             I
             know
             not
             a
             better
             .
             Thirdly
             ,
             Nor
             does
             it
             follow
             ,
             that
             another
             Man
             is
             in
             the
             right
             way
             ,
             because
             he
             has
             shewn
             me
             that
             I
             am
             in
             the
             wrong
             .
             This
             may
             dispose
             me
             perhaps
             ,
             for
             the
             reception
             of
             Truth
             ,
             but
             helps
             me
             not
             to
             it
             :
             that
             must
             come
             from
             Proofs
             and
             Arguments
             ,
             and
             Light
             arising
             from
             the
             nature
             of
             Things
             themselves
             ;
             not
             from
             my
             shame
             facedness
             ,
             Ignorance
             or
             Error
             .
          
           
             By
             what
             has
             been
             said
             of
             Reason
             ,
             we
             may
             be
             able
             to
             make
             some
             guess
             at
             the
             distinction
             of
             Things
             ,
             into
             those
             that
             are
             according
             to
             ,
             above
             ,
             and
             contrary
             to
             
               Reason
               .
               According
               to
               Reason
            
             ,
             are
             such
             Propositions
             ,
             whose
             Truth
             we
             can
             discover
             ,
             by
             examining
             and
             tracing
             those
             Ideas
             we
             have
             from
             Sensation
             and
             Reflection
             ,
             and
             by
             natural
             Deduction
             find
             to
             be
             true
             ,
             or
             probable
             .
             
               Above
               Reason
            
             are
             such
             Propositions
             ,
             whose
             Truth
             or
             Probability
             we
             cannot
             by
             Reason
             derive
             from
             those
             Principles
             .
             
               Contrary
               to
               Reason
            
             ,
             are
             such
             Propositions
             as
             are
             inconsistent
             with
             ,
             or
             irreconcilable
             to
             ,
             our
             clear
             and
             distinct
             
             Ideas
             .
             Thus
             the
             
               Existence
               of
               one
               God
            
             ,
             is
             according
             to
             Reason
             :
             the
             
               Existence
               of
               more
               than
               one
               God
               ,
            
             contrary
             to
             Reason
             :
             the
             
               Resurrection
               of
               the
               Body
            
             after
             Death
             ,
             above
             
               Reason
               .
               Above
               Reason
            
             ,
             may
             be
             also
             taken
             in
             a
             double
             Sense
             ,
             
               viz.
               Above
               Probability
            
             ,
             or
             
               Above
               Certainty
            
             .
             In
             that
             large
             Sense
             also
             ,
             
               Contrary
               to
               Reason
            
             ,
             is
             ,
             I
             suppose
             ,
             sometimes
             taken
             .
          
           
             There
             is
             another
             use
             of
             the
             word
             Reason
             ,
             wherein
             it
             is
             opposed
             to
             Faith
             ;
             which
             ,
             thô
             authorized
             by
             common
             use
             ,
             yet
             is
             it
             in
             it self
             ,
             a
             very
             improper
             way
             of
             Speaking
             :
             For
             Faith
             is
             nothing
             but
             a
             firm
             Assent
             of
             the
             Mind
             ,
             which
             if
             it
             be
             regulated
             ,
             as
             is
             our
             Duty
             ,
             cannot
             be
             afforded
             to
             any
             thing
             but
             upon
             good
             Reason
             ;
             and
             so
             cannot
             be
             opposite
             to
             it
             .
             He
             that
             believes
             without
             having
             any
             Reason
             for
             believing
             ,
             may
             be
             in
             love
             with
             his
             own
             Fancies
             ;
             but
             neither
             seeks
             Truth
             as
             he
             ought
             ,
             nor
             pays
             the
             Obedience
             due
             to
             his
             Maker
             ,
             who
             would
             have
             him
             use
             those
             discerning
             Faculties
             he
             has
             given
             him
             ,
             to
             keep
             him
             out
             of
             Mistake
             and
             Error
             .
             But
             since
             Reason
             and
             Faith
             are
             by
             some
             Men
             opposed
             ,
             we
             will
             so
             consider
             them
             in
             the
             following
             Chapter
             .
          
        
         
           
           
             CHAP
             XVIII
             .
             Of
             Faith
             and
             Reason
             ,
             and
             their
             distinct
             Provinces
             .
          
           
             REason
             ,
             as
             contra-distinguished
             to
             Faith
             ,
             I
             take
             to
             be
             the
             discovery
             of
             the
             Certainty
             or
             Probability
             of
             such
             Propositions
             or
             Truths
             which
             the
             Mind
             arrives
             at
             by
             deductions
             made
             from
             such
             Ideas
             ,
             which
             it
             has
             got
             by
             the
             use
             of
             its
             natural
             Faculties
             ,
             viz.
             by
             Sensation
             or
             Reflection
             .
          
           
             Faith
             on
             the
             other
             side
             ,
             is
             the
             Assent
             to
             any
             Proposition
             ,
             upon
             the
             credit
             of
             the
             Proposer
             ,
             as
             coming
             immediately
             from
             God
             ;
             which
             we
             call
             Revelation
             :
             concerning
             which
             we
             must
             observe
             .
          
           
             First
             ,
             That
             
               no
               Man
               inspired
               by
               God
               ,
               can
               by
               any
               Revelation
               communicate
               to
               others
               ,
               any
               new
            
             Simple
             Ideas
             ,
             which
             they
             had
             not
             before
             from
             Sensation
             or
             Reflection
             :
             Because
             Words
             ,
             by
             their
             immediate
             Operation
             on
             us
             ,
             cannot
             cause
             other
             Ideas
             ,
             
             but
             of
             their
             natural
             Sounds
             ,
             and
             such
             as
             Custom
             has
             annexed
             to
             them
             ,
             which
             to
             us
             they
             have
             been
             wont
             to
             be
             signs
             of
             ,
             but
             cannot
             introduce
             any
             new
             ,
             and
             formerly
             unknown
             
               Simple
               Ideas
            
             .
             The
             same
             holds
             in
             all
             other
             Signs
             ,
             which
             cannot
             signify
             to
             us
             Things
             ,
             of
             which
             we
             have
             never
             before
             had
             any
             Idea
             at
             all
             .
             For
             our
             
               Simple
               Ideas
            
             ,
             we
             must
             depend
             wholly
             on
             our
             natural
             Faculties
             ,
             and
             can
             by
             no
             means
             receive
             them
             from
             
               Traditional
               Revelation
            
             ;
             I
             say
             Traditional
             ,
             in
             distinction
             to
             
               Original
               Revelation
            
             .
             By
             the
             One
             ,
             I
             mean
             that
             impression
             which
             is
             made
             immediately
             by
             God
             on
             the
             Mind
             of
             any
             Man
             ,
             to
             which
             we
             cannot
             set
             any
             bounds
             .
             And
             by
             the
             Other
             ,
             those
             Impressions
             delivered
             over
             to
             others
             in
             Words
             ,
             and
             the
             ordinary
             ways
             of
             conveying
             our
             Conceptions
             one
             to
             another
             .
          
           
             Secondly
             ,
             I
             say
             ,
             that
             
               the
               same
               Truths
               may
               be
               discovered
               by
               Revelation
               ,
               which
               are
               discoverable
               to
               us
               by
               Reason
            
             ;
             but
             in
             such
             there
             is
             little
             need
             or
             use
             of
             
               Revelation
               :
               God
            
             having
             furnished
             us
             with
             natural
             means
             to
             arrive
             at
             the
             knowledge
             of
             them
             :
             and
             Truths
             discovered
             by
             our
             natural
             Faculties
             ,
             are
             more
             certain
             ,
             than
             when
             conveyed
             
             to
             us
             by
             
               Traditional
               Revelation
            
             .
             For
             the
             Knowledge
             we
             have
             ,
             that
             this
             Revelation
             came
             at
             first
             from
             God
             ,
             can
             never
             be
             so
             sure
             as
             the
             Knowledge
             we
             have
             from
             our
             own
             clear
             and
             distinct
             Ideas
             .
             Th●s
             also
             holds
             in
             matters
             of
             Fact
             ,
             know●●le
             by
             our
             Senses
             :
             as
             the
             History
             of
             the
             Deluge
             is
             conveyed
             to
             us
             by
             Writings
             ,
             which
             had
             their
             Orignal
             from
             Revelation
             ,
             and
             yet
             no
             bo●y
             ,
             I
             think
             ,
             will
             say
             he
             has
             as
             certain
             and
             clear
             Knowledge
             of
             the
             Flood
             ,
             as
             Noah
             that
             saw
             it
             ,
             or
             that
             he
             himself
             would
             have
             had
             ,
             had
             he
             then
             been
             alive
             and
             seen
             it
             .
             For
             he
             has
             no
             greater
             assurance
             ,
             than
             that
             of
             his
             Senses
             ,
             that
             it
             is
             writ
             in
             the
             Book
             ,
             supposed
             to
             be
             writ
             by
             Moses
             inspired
             .
             But
             he
             has
             not
             so
             great
             an
             assurance
             ,
             that
             Moses
             writ
             that
             Book
             ,
             as
             if
             he
             had
             seen
             Moses
             write
             it
             ;
             so
             that
             the
             assurance
             of
             its
             being
             a
             Revelation
             ,
             is
             still
             less
             than
             our
             assurance
             of
             his
             Senses
             .
          
           
             Revelation
             cannot
             be
             admitted
             against
             the
             clear
             evidence
             of
             Reason
             .
             For
             since
             no
             evidence
             of
             our
             Faculties
             ,
             by
             which
             we
             receive
             such
             a
             Revelation
             ,
             can
             exceed
             ,
             if
             equal
             ,
             the
             Certainty
             of
             our
             Intuitive
             Knowledge
             ;
             we
             can
             never
             receive
             for
             a
             
             Truth
             any
             ,
             that
             is
             directly
             contrary
             to
             our
             clear
             and
             distinct
             Knowledge
             .
             The
             Ideas
             of
             
               One
               Body
            
             and
             
               One
               Place
            
             do
             so
             clearly
             agree
             ,
             that
             we
             can
             never
             assent
             to
             a
             Proposition
             that
             affirms
             
               the
               same
               Body
               to
               be
               in
               two
               distinct
               places
               at
               once
            
             ;
             however
             ,
             it
             should
             pretend
             to
             the
             Authority
             of
             a
             
               Divine
               Revelation
            
             :
             Since
             the
             Evidence
             First
             ,
             That
             we
             deceive
             not
             our Selves
             in
             ascribing
             it
             to
             
               God.
               Secondly
            
             .
             That
             we
             understand
             it
             right
             ,
             can
             never
             be
             so
             great
             as
             the
             Evidence
             of
             our
             own
             Intuitive
             Knowledge
             ,
             whereby
             we
             discern
             it
             impossible
             ,
             for
             
               the
               same
               Body
               to
               be
               in
               two
               places
               at
               once
               .
            
          
           
             In
             Propositions
             therefore
             ,
             contrary
             to
             our
             distinct
             and
             clear
             Ideas
             ,
             it
             will
             be
             in
             vain
             to
             urge
             them
             as
             matters
             of
             Faith.
             For
             Faith
             can
             never
             convince
             us
             of
             any
             thing
             that
             contradicts
             out
             Knowledge
             .
             Because
             ,
             thô
             Faith
             be
             founded
             upon
             the
             Testimony
             of
             God
             ,
             who
             cannot
             lye
             ,
             yet
             we
             cannot
             have
             an
             assurance
             of
             the
             truth
             of
             its
             being
             a
             
               Divine
               Revelation
            
             ,
             greater
             than
             our
             own
             Knowledge
             .
             For
             if
             the
             Mind
             of
             Man
             can
             never
             have
             a
             clearer
             Evidence
             of
             any
             thing
             to
             be
             a
             
               Divine
               Revelation
            
             ,
             than
             it
             has
             of
             the
             Principles
             
             of
             its
             own
             Reason
             ;
             it
             can
             never
             have
             a
             ground
             to
             quit
             the
             clear
             Evidence
             of
             its
             Reason
             ,
             to
             give
             place
             to
             a
             Proposition
             ,
             whose
             Revelation
             has
             not
             a
             greater
             Evidence
             than
             those
             Principles
             have
             .
          
           
             In
             all
             things
             therefore
             where
             we
             have
             clear
             Evidence
             from
             our
             Ideas
             ,
             and
             the
             Principles
             of
             Knowledge
             above-mentioned
             Reason
             is
             the
             proper
             Judge
             ;
             and
             Revelation
             cannot
             in
             such
             cases
             invalidate
             its
             Decrees
             ;
             nor
             can
             we
             be
             obliged
             ,
             where
             we
             have
             the
             clear
             and
             evident
             Sentence
             of
             Reason
             ,
             to
             quit
             it
             for
             the
             contrary
             Opinion
             ,
             under
             a
             pretence
             that
             it
             is
             
               Matter
               of
               Faith
            
             ,
             which
             can
             have
             no
             Authority
             against
             the
             plain
             and
             clear
             dictates
             of
             Reason
             .
             But
             ,
          
           
             Thirdly
             ,
             There
             being
             many
             Things
             ,
             of
             which
             we
             have
             but
             imperfect
             Notions
             ,
             or
             none
             at
             all
             ;
             and
             other
             things
             ,
             of
             whose
             past
             ,
             present
             ,
             or
             future
             Existence
             ,
             by
             the
             natural
             use
             of
             our
             Faculties
             ,
             we
             can
             have
             no
             knowledge
             at
             all
             :
             These
             being
             beyond
             the
             
               discovery
               of
               our
               Faculties
               ,
               and
               above
               Reason
               ,
            
             when
             revealed
             ,
             become
             the
             
               proper
               matter
               of
               Faith.
            
             Thus
             ,
             that
             part
             of
             the
             Angels
             rebelled
             against
             God
             :
             that
             the
             Bodies
             of
             Men
             shall
             rise
             and
             live
             
             again
             ,
             and
             the
             like
             ,
             are
             purely
             matters
             of
             Faith
             ,
             with
             which
             Reason
             has
             directly
             nothing
             to
             do
             .
          
           
             First
             then
             ,
             Whatever
             Proposition
             is
             revealed
             ,
             of
             whose
             Truth
             our
             Mind
             ,
             by
             its
             natural
             Faculties
             and
             Notions
             cannot
             judge
             ;
             that
             is
             purely
             
               Mater
               of
               Faith
            
             ,
             and
             
               above
               Reason
            
             .
          
           
             Secondly
             ,
             All
             Propositions
             ,
             whereof
             the
             Mind
             by
             its
             natural
             Faculties
             ,
             can
             come
             to
             determine
             and
             judge
             from
             natural
             acquired
             Ideas
             ,
             are
             
               Matter
               of
               Reason
            
             :
             but
             with
             this
             difference
             ;
             that
             in
             those
             concerning
             which
             it
             has
             but
             an
             uncertain
             Evidence
             ,
             and
             so
             is
             perswaded
             of
             their
             Truth
             only
             upon
             probable
             grounds
             :
             in
             such
             I
             say
             ,
             an
             
               Evident
               Revelation
               ought
               to
               determine
               our
               Assent
               ,
            
             even
             against
             Probability
             .
             Because
             the
             Mind
             ,
             not
             being
             certain
             of
             the
             Truth
             of
             that
             ,
             it
             does
             not
             evidently
             know
             ,
             is
             bound
             to
             give
             up
             its
             Assent
             to
             such
             a
             Testimony
             ,
             which
             it
             is
             satisfied
             comes
             from
             one
             ,
             who
             cannot
             err
             ,
             and
             will
             not
             deceive
             .
             But
             yet
             it
             still
             belongs
             to
             Reason
             to
             judge
             of
             the
             truth
             of
             its
             being
             a
             Revelation
             ,
             and
             of
             the
             signification
             of
             the
             words
             wherein
             it
             is
             delivered
             .
          
           
           
             Thus
             far
             the
             Dominion
             of
             Faith
             reaches
             ;
             and
             that
             without
             any
             violence
             to
             Reason
             ,
             which
             is
             not
             injured
             or
             disturbed
             ,
             but
             assisted
             and
             improved
             by
             new
             discoveries
             of
             Truth
             ,
             coming
             from
             the
             
               Eternal
               Fountain
            
             of
             all
             Knowledge
             .
             Whatever
             God
             hath
             Revealed
             is
             certainly
             true
             ;
             no
             doubt
             can
             be
             made
             of
             it
             ,
             This
             is
             the
             proper
             object
             of
             Faith
             :
             But
             whether
             it
             be
             a
             Divine
             Revelation
             ,
             or
             no
             ,
             Reason
             must
             judge
             ;
             which
             can
             never
             permit
             the
             Mind
             ,
             to
             reject
             a
             greater
             Evidence
             ,
             to
             embrace
             what
             is
             less
             evident
             ,
             nor
             prefer
             less
             Certainty
             to
             the
             greater
             .
             There
             can
             be
             no
             Evidence
             ,
             that
             any
             Traditional
             Revelation
             is
             of
             Divine
             Original
             ,
             in
             the
             words
             we
             receive
             it
             ,
             and
             the
             Sense
             we
             understand
             it
             ,
             so
             clear
             and
             so
             certain
             ,
             as
             those
             of
             the
             Principles
             of
             Reason
             :
             and
             therefore
             ,
             
               Nothing
               that
               is
               contrary
               to
               the
               clear
               and
               self-evident
               Dictates
               of
            
             Reason
             ,
             
               has
               a
               right
               to
               be
               urged
               or
               assented
               to
               ,
               as
               a
               matter
               of
               Faith
               ,
               wherein
            
             Reason
             
               has
               nothing
               to
               do
            
             .
             Whatsoever
             is
             Divine
             Revelation
             ,
             ought
             to
             over-rule
             all
             our
             Opinions
             ,
             Prejudices
             and
             Interests
             ,
             and
             hath
             a
             right
             to
             be
             received
             with
             a
             full
             Assent
             .
             Such
             a
             submission
             as
             this
             ,
             of
             
             our
             Reason
             to
             Faith
             ,
             takes
             not
             away
             the
             Land-marks
             of
             Knowledge
             :
             this
             shakes
             not
             the
             foundations
             of
             Reason
             ,
             but
             leaves
             us
             that
             use
             of
             our
             Faculties
             ,
             for
             which
             they
             were
             given
             us
             .
          
        
         
           
             CHAP.
             XIX
             .
             Of
             wrong
             Assent
             or
             Error
             .
          
           
             ERROR
             is
             a
             mistake
             of
             our
             Judgment
             ,
             giving
             Assent
             to
             that
             which
             is
             not
             true
             .
             The
             Reasons
             whereof
             may
             be
             reduced
             to
             these
             Four
             ;
             First
             ,
             
               Want
               of
               Proofs
            
             .
             Secondly
             ,
             
               Want
               of
               Ability
               to
               use
               them
               .
            
             Thirdly
             ,
             
               Want
               of
               Will
               to
               use
               them
               .
            
             Fourthly
             ,
             
               Wrong
               measures
               of
               Probability
            
             .
          
           
             First
             ,
             Want
             of
             Proofs
             ,
             by
             which
             I
             do
             not
             mean
             only
             the
             want
             of
             those
             Proofs
             which
             are
             not
             to
             be
             had
             ,
             but
             also
             of
             those
             Proofs
             which
             are
             in
             being
             ,
             or
             might
             be
             procured
             .
             The
             greatest
             part
             of
             Mankind
             want
             the
             Conveniencies
             ,
             and
             Opportunities
             of
             making
             Experiments
             and
             Observations
             themselves
             ,
             or
             of
             collecting
             
             the
             Testimonies
             of
             others
             ,
             being
             enslaved
             to
             the
             necessity
             of
             their
             mean
             condition
             ,
             whose
             Lives
             are
             worn
             out
             only
             in
             the
             provisions
             for
             living
             .
             These
             Men
             are
             by
             the
             constitution
             of
             Humane
             Affairs
             ,
             unavoidably
             given
             over
             to
             invincible
             Ignorance
             of
             those
             Proofs
             ,
             on
             which
             others
             build
             ;
             and
             which
             are
             necessary
             to
             establish
             those
             Opinions
             .
             For
             having
             much
             to
             do
             to
             get
             the
             means
             of
             living
             ,
             they
             are
             not
             in
             a
             condition
             to
             look
             after
             those
             of
             learned
             and
             laborious
             Enquiries
             .
          
           
             It
             is
             true
             ,
             that
             God
             has
             furnished
             Men
             with
             Faculties
             sufficient
             to
             direct
             them
             in
             the
             way
             they
             should
             take
             ,
             if
             they
             will
             but
             seriously
             employ
             them
             that
             way
             ,
             when
             their
             ordinary
             Vocations
             allow
             them
             leisure
             .
             No
             Man
             is
             so
             wholly
             taken
             up
             with
             the
             attendance
             on
             the
             means
             of
             living
             ,
             as
             to
             have
             no
             spare
             time
             at
             all
             ,
             to
             think
             on
             his
             Soul
             ,
             and
             inform
             himself
             in
             matters
             of
             Religion
             ,
             were
             Men
             as
             intent
             on
             this
             ,
             as
             they
             are
             on
             Things
             of
             lower
             concernment
             .
             There
             are
             none
             so
             enslaved
             to
             the
             necessity
             of
             Life
             ,
             who
             might
             not
             find
             many
             Vacancies
             ,
             that
             might
             be
             husbanded
             to
             this
             advantage
             of
             their
             Knowledge
             .
          
           
           
             Secondly
             ,
             Want
             of
             Ability
             to
             use
             them
             .
             There
             be
             many
             who
             cannot
             carry
             a
             Train
             of
             Consequences
             in
             their
             Heads
             ,
             nor
             weigh
             exactly
             the
             preponderancy
             of
             contrary
             Proofs
             ,
             and
             Testimonies
             .
             These
             cannot
             discern
             that
             side
             on
             which
             the
             strongest
             Proofs
             lie
             ;
             nor
             follow
             that
             which
             in
             it self
             is
             the
             most
             probable
             Opinion
             .
             It
             is
             certain
             that
             there
             is
             a
             wide
             difference
             in
             Mens
             Understandings
             ,
             Apprehensions
             and
             Reasonings
             ,
             to
             a
             very
             great
             Latitude
             ,
             so
             that
             one
             may
             ,
             without
             doing
             injury
             to
             Mankind
             ,
             affirm
             that
             there
             is
             a
             greater
             distance
             between
             some
             Men
             and
             others
             in
             this
             respect
             ,
             than
             between
             some
             Men
             and
             some
             Beasts
             ;
             But
             how
             this
             comes
             about
             ,
             is
             a
             speculation
             ,
             thô
             of
             great
             consequence
             ;
             yet
             not
             necessary
             to
             our
             present
             purpose
             .
          
           
             Thirdly
             ,
             For
             want
             of
             Will
             to
             use
             them
             .
             Some
             ,
             thô
             they
             have
             opportunities
             and
             leisure
             enough
             ,
             and
             want
             neither
             Parts
             nor
             Learning
             ,
             nor
             other
             Helps
             ,
             are
             yet
             never
             the
             better
             for
             them
             ,
             and
             never
             come
             to
             the
             knowledge
             of
             several
             Truths
             that
             lie
             within
             their
             reach
             ;
             either
             upon
             the
             account
             of
             their
             hot
             pursuit
             of
             Pleasure
             ,
             constant
             Drudgery
             in
             Business
             ,
             Laziness
             
             and
             Oscitancy
             in
             general
             ,
             or
             a
             particular
             aversion
             for
             Books
             and
             Study
             :
             and
             some
             out
             of
             Fear
             that
             an
             impartial
             inquiry
             would
             not
             favour
             those
             Opinions
             ,
             which
             best
             suit
             their
             Prejudices
             ,
             Lives
             ,
             Designs
             ,
             Interests
             ,
             &c.
             as
             many
             Men
             forbear
             to
             cast
             up
             their
             Accounts
             ,
             who
             have
             reason
             to
             fear
             that
             their
             Affairs
             are
             in
             no
             very
             good
             posture
             .
          
           
             How
             Men
             ,
             whose
             plentiful
             Fortunes
             allow
             them
             leisure
             to
             improve
             their
             Understandings
             ,
             can
             satisfie
             themselves
             with
             a
             lazy
             Ignorance
             ,
             I
             cannot
             tell
             :
             But
             methinks
             they
             have
             a
             low
             Opinion
             of
             their
             Souls
             ,
             who
             lay
             out
             all
             their
             Incomes
             in
             Provisions
             for
             the
             Body
             ,
             and
             employ
             none
             of
             it
             to
             procure
             the
             means
             and
             helps
             of
             Knowledge
             .
             I
             will
             not
             here
             mention
             how
             unreasonable
             this
             is
             for
             Men
             that
             ever
             think
             of
             a
             future
             state
             ,
             and
             their
             concernment
             in
             it
             ,
             which
             no
             rational
             Man
             can
             avoid
             to
             do
             sometimes
             :
             nor
             shall
             I
             take
             notice
             what
             a
             shame
             it
             is
             to
             the
             greatest
             Contem●ers
             of
             Knowledge
             ,
             to
             be
             found
             ignorant
             in
             Things
             they
             are
             concerned
             to
             know
             .
             But
             this
             ,
             at
             least
             ,
             is
             worth
             the
             consideration
             of
             those
             who
             call
             themselves
             Gentlemen
             ;
             that
             however
             
             they
             may
             think
             Credit
             ,
             Respect
             ,
             and
             Authority
             ,
             the
             Concomitants
             of
             their
             Birth
             and
             Fortune
             ;
             yet
             they
             will
             find
             all
             these
             still
             carried
             away
             from
             them
             by
             Men
             of
             lower
             condition
             ,
             who
             surpass
             them
             in
             Knowledge
             .
             They
             who
             are
             blind
             ,
             will
             always
             be
             led
             by
             those
             that
             see
             ,
             or
             else
             fall
             into
             the
             Ditch
             :
             and
             he
             is
             certainly
             the
             most
             subjected
             ,
             the
             most
             enslaved
             ,
             who
             is
             so
             in
             his
             Understanding
             .
          
           
             Fourthly
             ,
             Wrong
             measures
             of
             Probability
             ,
             which
             are
             ,
          
           
             First
             ,
             
               Propositions
               that
               are
               not
               in
               themselves
               certain
               and
               evident
               ,
               but
               doubtful
               and
               false
               ,
               taken
               for
               Principles
               .
            
             Propositions
             looked
             on
             as
             Principles
             ,
             have
             so
             great
             an
             influence
             upon
             our
             Opinions
             ,
             that
             it
             is
             usually
             by
             them
             we
             judge
             of
             Truth
             ,
             and
             what
             is
             inconsistent
             with
             them
             ,
             is
             so
             far
             from
             passing
             for
             Probable
             with
             us
             ,
             that
             it
             will
             not
             be
             allowed
             Possible
             .
             The
             reverence
             born
             to
             these
             Principles
             is
             so
             great
             ,
             that
             the
             Testimony
             ,
             nor
             only
             of
             other
             Men
             ,
             but
             the
             Evidence
             of
             our
             own
             Senses
             are
             often
             rejected
             ,
             when
             they
             offer
             to
             vouch
             any
             thing
             contrary
             to
             these
             established
             Rules
             .
             The
             great
             obstinacy
             that
             
             is
             to
             be
             found
             in
             Men
             ,
             firmly
             believing
             quite
             contrary
             Opinions
             ,
             thô
             many
             times
             equally
             absurd
             ,
             in
             the
             various
             Religions
             of
             Mankind
             ,
             are
             as
             evident
             a
             proof
             ,
             as
             they
             are
             an
             unavoidable
             consequence
             of
             this
             way
             of
             reasoning
             from
             received
             traditional
             Principles
             :
             so
             that
             Men
             will
             disbelieve
             their
             own
             Eyes
             ,
             renounce
             the
             Evidence
             of
             their
             Senses
             ,
             and
             give
             their
             own
             Experience
             the
             Lye
             ,
             rather
             than
             admit
             of
             any
             thing
             disagreeing
             with
             these
             Sacred
             Tenents
             .
          
           
             Secondly
             ,
             
               Received
               Hypotheses
            
             .
             The
             difference
             between
             these
             and
             the
             former
             ,
             is
             ,
             that
             those
             who
             proceed
             by
             these
             ,
             will
             admit
             of
             matter
             of
             Fact
             ,
             and
             agree
             with
             Dissenters
             in
             that
             ;
             but
             differ
             in
             assigning
             of
             Reasons
             ,
             and
             explaining
             the
             manner
             of
             Operation
             .
             These
             are
             not
             at
             that
             open
             defiance
             with
             their
             Senses
             as
             the
             former
             ▪
             they
             can
             endure
             to
             hearken
             to
             their
             Information
             a
             little
             more
             patiently
             :
             but
             will
             by
             no
             means
             admit
             of
             their
             Reports
             in
             the
             explanation
             of
             Things
             ;
             nor
             be
             prevailed
             on
             by
             Probabilities
             which
             would
             convince
             them
             ,
             that
             things
             are
             not
             brought
             about
             just
             after
             the
             same
             manner
             ,
             that
             they
             have
             decreed
             within
             themselves
             that
             they
             are
             .
          
           
           
             Thirdly
             ,
             
               Predominant
               Passions
               or
               Inclinations
            
             :
             Let
             never
             so
             much
             Probability
             hang
             on
             one
             side
             of
             a
             Covetous
             Man's
             Reasoning
             ,
             and
             Mon●y
             on
             the
             other
             ,
             it
             is
             easie
             to
             foresee
             which
             will
             prevail
             .
             Thô
             Men
             cannot
             always
             openly
             gain-say
             ,
             or
             resist
             the
             force
             of
             manifest
             Probabilities
             ,
             that
             make
             against
             them
             ,
             yet
             yield
             they
             not
             to
             the
             Argument
             .
             Not
             but
             that
             it
             is
             the
             nature
             of
             the
             Understanding
             ,
             constantly
             to
             close
             with
             the
             more
             probable
             side
             ;
             but
             yet
             a
             Man
             hath
             power
             to
             suspend
             ,
             and
             restrain
             its
             Enquiries
             ,
             and
             not
             permit
             a
             full
             and
             satisfactory
             Examination
             .
             Until
             that
             be
             done
             there
             will
             be
             always
             these
             
               Two
               ways
            
             left
             of
             evading
             the
             most
             apparent
             Probabilities
             .
          
           
             First
             ,
             That
             the
             Arguments
             being
             brought
             in
             Words
             ,
             there
             may
             be
             a
             fallacy
             latent
             in
             them
             ;
             and
             the
             consequences
             being
             perhaps
             ,
             many
             in
             train
             ,
             may
             be
             some
             of
             them
             incoherent
             .
             There
             are
             few
             Discourses
             so
             short
             and
             clear
             ,
             to
             which
             Men
             may
             not
             ,
             with
             satisfaction
             enough
             to
             themselves
             raise
             this
             Doubt
             ,
             and
             from
             whose
             Conviction
             they
             may
             not
             without
             reproach
             of
             Disingenuity
             or
             Unreasonableness
             set
             themselves
             free
             .
          
           
           
             Secondly
             ,
             Manifest
             Probabilities
             may
             be
             evaded
             upon
             this
             Suggestion
             ,
             that
             
               I
               know
               not
               yet
               all
               that
               may
               be
               said
               on
               the
               contrary
               side
               :
            
             and
             therefore
             ,
             thô
             a
             Man
             be
             beaten
             ,
             it
             is
             not
             necessary
             he
             should
             yield
             ,
             not
             knowing
             what
             Forces
             there
             are
             in
             reserve
             behind
             .
          
           
             Fourthly
             ,
             Authority
             ,
             or
             the
             
               giving
               up
               our
               Assent
               to
               the
               common
               received
               Opinions
               ,
            
             either
             of
             our
             Friends
             or
             Party
             ,
             Neighbourhood
             or
             Country
             .
             How
             many
             Men
             have
             no
             other
             ground
             for
             their
             Tenents
             ,
             than
             the
             supposed
             Honesty
             or
             Learning
             ,
             or
             Number
             of
             those
             of
             the
             same
             Profession
             ?
             As
             if
             Honest
             or
             Bookish
             Men
             could
             not
             err
             ;
             or
             Truth
             were
             to
             be
             established
             by
             the
             Vote
             of
             the
             Multitude
             .
             Yet
             this
             with
             most
             Men
             ,
             serves
             the
             turn
             .
             All
             Men
             are
             liable
             to
             Error
             ,
             and
             most
             Men
             are
             in
             many
             points
             by
             Passion
             or
             Interest
             under
             temptation
             to
             it
             .
             This
             is
             certain
             ,
             that
             there
             is
             not
             an
             Opinion
             so
             absurd
             ,
             which
             a
             Man
             may
             not
             receive
             upon
             this
             ground
             .
             There
             is
             no
             Error
             to
             be
             named
             ,
             which
             has
             not
             had
             its
             Professors
             .
             And
             a
             Man
             shall
             never
             want
             crooked
             paths
             to
             walk
             in
             ,
             if
             he
             thinks
             that
             he
             is
             in
             the
             right
             way
             ,
             wherever
             he
             
             has
             the
             Footsteps
             of
             others
             to
             follow
             ▪
             But
             ,
             notwithstanding
             the
             great
             noise
             is
             made
             in
             the
             World
             about
             Errors
             and
             Opinions
             ,
             I
             must
             do
             Mankind
             that
             right
             as
             to
             say
             ,
             there
             are
             not
             
               so
               many
               Men
               in
               Errors
               and
               wrong
               Opinions
               as
               is
               commonly
               supposed
               :
            
             not
             that
             I
             think
             they
             embrace
             the
             Truth
             ,
             but
             indeed
             ,
             because
             ,
             concerning
             those
             Doctrines
             they
             keep
             such
             a
             stirr
             about
             ,
             they
             have
             
               no
               Thought
               ,
               no
               Opinion
               at
               all
               .
            
             For
             if
             any
             one
             should
             a
             little
             Catechize
             the
             greatest
             part
             of
             the
             Partisans
             of
             most
             of
             the
             Sects
             in
             the
             World
             ,
             he
             would
             not
             find
             concerning
             those
             matters
             they
             are
             so
             zealous
             for
             ,
             that
             they
             have
             any
             Opinions
             of
             their
             own
             .
             Much
             less
             would
             he
             have
             reason
             to
             think
             ,
             that
             they
             took
             them
             upon
             the
             examination
             of
             Arguments
             ,
             and
             appearance
             of
             Probability
             .
             They
             are
             resolved
             to
             stick
             to
             a
             Party
             ,
             that
             Education
             or
             Interest
             has
             engaged
             them
             in
             ;
             and
             there
             ,
             like
             the
             common
             Soldiers
             of
             an
             Army
             ,
             shew
             their
             Courage
             and
             Warmth
             ,
             as
             their
             Leaders
             direct
             ,
             without
             ever
             examining
             ,
             or
             so
             much
             as
             knowing
             the
             Cause
             they
             contend
             for
             .
          
        
         
           
           
             CHAP.
             XX.
             Of
             the
             Division
             of
             the
             Sciences
             .
          
           
             ALL
             that
             can
             fall
             within
             the
             compass
             of
             Humane
             Understanding
             ,
             being
             either
             ,
             First
             ,
             The
             Nature
             of
             Things
             ;
             their
             Relations
             ,
             and
             their
             manner
             of
             Operation
             :
             Or
             ,
             Secondly
             ,
             That
             which
             Man
             himself
             ought
             to
             do
             as
             a
             rational
             and
             voluntary
             Agent
             ,
             for
             the
             attainment
             of
             any
             End
             ,
             especially
             Happiness
             :
             Or
             ,
             Thirdly
             ,
             The
             ways
             and
             means
             whereby
             the
             Knowledge
             of
             both
             of
             these
             are
             attained
             ,
             and
             communicated
             :
             I
             think
             Science
             may
             be
             properly
             divided
             into
             these
             
               Three
               Sorts
            
             .
          
           
             First
             ,
             The
             Knowledge
             of
             Things
             ,
             Their
             Constitutions
             ,
             Properties
             ,
             and
             Operations
             ;
             whether
             Material
             or
             Immaterial
             :
             This
             ,
             in
             a
             litt●e
             more
             enlarged
             Sense
             of
             the
             Word
             ,
             I
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               Natural
               Philosophy
            
             .
             The
             end
             of
             this
             is
             bare
             
               Speculative
               Truth
            
             ,
             and
             whatsoever
             can
             afford
             the
             Mind
             of
             Man
             any
             such
             ,
             falls
             under
             this
             branch
             :
             whether
             it
             
             be
             God
             himself
             ,
             
               Angels
               ,
               Spirits
               ,
               Bodies
            
             ,
             or
             any
             of
             their
             Affections
             ,
             as
             
               Number
               ,
               Figure
            
             ,
             &c.
             
          
           
             Secondly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             skill
             of
             Right
             applying
             our
             own
             Powers
             and
             Actions
             for
             the
             attainment
             of
             Things
             ,
             good
             and
             useful
             .
             The
             most
             considerable
             under
             this
             head
             ,
             is
             Ethicks
             ,
             which
             is
             the
             seeking
             out
             those
             Rules
             and
             Measures
             of
             humane
             Actions
             ,
             which
             lead
             to
             Happiness
             ,
             and
             the
             means
             to
             practise
             them
             .
             The
             end
             of
             this
             is
             not
             bare
             Speculation
             but
             Right
             ,
             and
             a
             Conduct
             suitable
             thereto
             .
          
           
             Thirdly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Or
             the
             
               Doctrine
               of
               Signs
            
             :
             the
             most
             usual
             being
             Words
             ,
             it
             is
             aptly
             enough
             termed
             Logick
             :
             The
             Business
             whereof
             is
             to
             consider
             the
             nature
             of
             Signs
             ,
             which
             the
             Mind
             makes
             use
             of
             for
             the
             Understanding
             of
             Things
             ,
             or
             conveying
             its
             Knowledge
             to
             others
             .
             Things
             are
             represented
             to
             the
             Mind
             by
             Ideas
             :
             and
             Mens
             Ideas
             are
             communicated
             to
             one
             another
             ,
             by
             
               Articulate
               Sounds
            
             ,
             or
             Words
             .
             The
             Consideration
             then
             of
             Ideas
             and
             Words
             ,
             as
             the
             great
             Instruments
             of
             Knowledge
             makes
             no
             despicable
             part
             of
             their
             Contemplation
             ,
             who
             would
             take
             a
             view
             of
             Humane
             Knowledge
             in
             the
             whole
             Extent
             of
             it
             .
          
           
           
             This
             seems
             to
             me
             the
             
               First
               and
               most
               general
               ,
               as
               well
               as
               natural
               Division
               ,
            
             of
             the
             Objects
             of
             our
             Understanding
             .
             For
             a
             Man
             can
             employ
             his
             Thoughts
             about
             nothing
             ,
             but
             either
             the
             Contemplation
             of
             Things
             themselves
             for
             the
             discovery
             of
             Truth
             ,
             or
             about
             the
             Things
             in
             his
             own
             Power
             ,
             which
             are
             his
             Actions
             ,
             for
             the
             attainment
             of
             his
             own
             Ends
             ;
             or
             the
             Signs
             the
             Mind
             makes
             use
             of
             ,
             both
             in
             the
             one
             and
             the
             other
             ,
             and
             the
             right
             ordering
             of
             them
             ,
             for
             its
             clearer
             Information
             .
             All
             which
             Three
             ,
             
               viz.
               Things
            
             ,
             as
             they
             are
             in
             themselves
             Knowable
             :
             Actions
             ,
             as
             they
             depend
             on
             us
             in
             order
             to
             Happiness
             ,
             and
             the
             right
             use
             of
             Signs
             ,
             in
             order
             to
             Knowledge
             ,
             being
             
               Toto
               Coelo
            
             different
             ,
             they
             seemed
             to
             me
             to
             be
             the
             Three
             great
             Provinces
             of
             the
             Intellectual
             World
             wholly
             separate
             ,
             and
             distinct
             one
             from
             another
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           
             THE
             CONTENTS
             OF
             THE
             Second
             BOOK
             .
          
           
             THe
             Introduction
             .
             Page
             1
          
           
             Chap.
             I.
             Of
             Ideas
             in
             General
             ,
             and
             their
             Original
             .
             7
          
           
             Chap.
             II.
             Of
             Simple
             Ideas
             .
             13
          
           
             Chap.
             III.
             Of
             Ideas
             of
             one
             Sense
             .
             14
          
           
             Chap.
             IV.
             Of
             Solidity
             .
             15
          
           
             
             Chap.
             5.
             
             Of
             Simple
             Ideas
             of
             divers
             Senses
             .
             18
          
           
             Chap.
             6.
             
             Of
             Simple
             Ideas
             of
             Reflection
             .
             19
          
           
             Chap.
             7.
             
             Of
             Simple
             Ideas
             of
             Sensation
             and
             Reflection
             .
             19
          
           
             Chap.
             8.
             
             Some
             farther
             Considerations
             concerning
             Simple
             Ideas
             .
             24
          
           
             Chap.
             9.
             
             Of
             Perception
             .
             31
          
           
             Chap.
             10.
             
             Of
             Retention
             .
             34
          
           
             Chap.
             11.
             
             Of
             Discerning
             ,
             and
             other
             Operations
             of
             the
             Mind
             .
             37
          
           
             Chap.
             12.
             
             Of
             Complex
             Ideas
             .
             41
          
           
             Chap.
             13.
             
             Of
             Simple
             Modes
             ;
             and
             first
             of
             the
             Simple
             Modes
             of
             Space
             .
             44
          
           
             
             Chap.
             14.
             
             Of
             Duration
             ,
             and
             its
             Simple
             Modes
             .
             47
          
           
             Chap.
             15.
             
             Of
             Duration
             and
             Expansion
             considered
             together
             .
             51
          
           
             Chap.
             16.
             
             Of
             Numbers
             .
             53
          
           
             Chap.
             17.
             
             Of
             Infinity
             .
             54
          
           
             Chap.
             18.
             
             Of
             other
             Simple
             Modes
             .
             58
          
           
             Chap.
             19.
             
             Of
             the
             Modes
             of
             Thinking
             .
             59
          
           
             Chap.
             20.
             
             The
             Modes
             of
             Pleasure
             and
             Pain
             .
             61
          
           
             Chap.
             21.
             
             Of
             Power
             .
             64
          
           
             Chap.
             22.
             
             Of
             Mixed
             Modes
             .
             71
          
           
             Chap.
             23.
             
             Of
             our
             Complex
             Ideas
             of
             Substances
             .
             77
          
           
             
             Chap.
             24.
             
             Of
             Collective
             Ideas
             of
             Substances
             .
             83
          
           
             Chap.
             25.
             
             Of
             Relation
             .
             84
          
           
             Chap.
             26.
             
             Of
             Cause
             and
             Effect
             ,
             and
             other
             Relations
             .
             86
          
           
             Chap.
             27.
             
             Of
             Identity
             and
             Diversity
             .
             89
          
           
             Chap.
             28.
             
             Of
             other
             Relations
             .
             97
          
           
             Chap.
             29.
             
             Of
             Clear
             ,
             Obscure
             ,
             Distinct
             ,
             and
             confused
             Ideas
             .
             104
          
           
             Chap.
             30.
             
             Of
             Real
             and
             Fantastical
             Ideas
             .
             108
          
           
             Chap.
             31.
             
             Of
             Ideas
             Adequate
             or
             Inadequate
             .
             110
          
           
             Chap.
             32.
             
             Of
             True
             and
             False
             Ideas
             .
             114
          
        
         
           
           
             THE
             CONTENTS
             OF
             THE
             Third
             BOOK
          
           
             Chap.
             1.
             
             OF
             Words
             or
             Language
             in
             General
             Page
             121
          
           
             Chap.
             2.
             
             Of
             the
             Signification
             of
             Words
             .
             124
          
           
             Chap.
             3.
             
             Of
             General
             Terms
             .
             128
          
           
             Chap.
             4
             Of
             the
             Names
             of
             Simple
             Ideas
             .
             137
          
           
             Chap.
             5.
             
             Of
             the
             Names
             of
             Mixed
             Modes
             
             and
             Relations
             .
             141
          
           
             Chap.
             6.
             
             Of
             the
             Names
             of
             Substances
             .
             145
          
           
             Chap.
             7.
             
             Of
             Particles
             .
             153
          
           
             Chap.
             8.
             
             Of
             Abstract
             and
             Concrete
             Terms
             .
             156
          
           
             Chap.
             9.
             
             Of
             the
             Imperfection
             of
             Words
             .
             158
          
           
             Chap.
             10.
             
             Of
             the
             Abuse
             of
             Words
             .
             163
          
           
             Chap.
             11.
             
             Of
             the
             Remedies
             of
             the
             foregoing
             Imperfections
             and
             Abuses
             .
             174
          
        
         
           
           
             THE
             CONTENTS
             OF
             THE
             Fourth
             BOOK
             .
          
           
             Chap.
             1.
             
             OF
             Knowledge
             in
             General
             .
             Page
             180
          
           
             Chap.
             2.
             
             Of
             the
             Degrees
             of
             our
             Knowledge
             .
             185
          
           
             Chap.
             3.
             
             Of
             the
             Extent
             of
             Humane
             Knowledge
             .
             194
          
           
             Chap.
             4.
             
             Of
             the
             Reality
             of
             our
             Knowledge
             .
             213
          
           
             
             Chap.
             5.
             
             Of
             Truth
             in
             General
             .
             220
          
           
             Chap.
             6.
             
             Of
             Universal
             Propositions
             ,
             their
             Truth
             and
             Certainty
             .
             223
          
           
             Chap.
             7.
             
             Of
             Maxims
             .
             229
          
           
             Chap.
             8.
             
             Of
             Trifling
             Propositions
             237
          
           
             Chap.
             9.
             
             Of
             our
             Knowledge
             of
             Existence
             .
             241
          
           
             Chap.
             10.
             
             Of
             our
             Knowledge
             of
             the
             Existence
             of
             a
             God.
             243
          
           
             Chap.
             11.
             
             Of
             our
             Knowledge
             of
             the
             Existence
             other
             Things
             .
             250
          
           
             Chap.
             12.
             
             Of
             the
             Improvement
             of
             our
             Knowledge
             .
             258
          
           
             Chap.
             13.
             
             Some
             farther
             Considerations
             concerning
             
             Knowledge
             .
             267
          
           
             Chap.
             14.
             
             Of
             Judgment
             .
             269
          
           
             Chap.
             15.
             
             Of
             Probability
             .
             271
          
           
             Chap.
             16.
             
             Of
             the
             Degrees
             of
             Assent
             .
             273
          
           
             Chap.
             17.
             
             Of
             Reason
             .
             283
          
           
             Chap.
             18.
             
             Of
             Faith
             and
             Reason
             ,
             and
             their
             distinct
             Provinces
             .
             292
          
           
             Chap.
             19.
             
             Of
             wrong
             Assent
             or
             Error
             .
             299
          
           
             Chap.
             20.
             
             Of
             the
             Division
             of
             the
             Sciences
             .
             308
          
        
      
       
         
         
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           A
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           The
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           4to
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           A
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             Machiavel
          
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           and
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           Written
           Originally
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           Mr.
           
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           Essay
           concerning
           
             Humane
             Understanding
          
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           The
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           with
           large
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           His
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           Octav.
           
        
         
           Two
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           true
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           Extent
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           Octav.
           
        
         
           The
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           same
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           Body
           asserted
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           Heathens
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           Jews
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           and
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           Primitive
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           The
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           Oct
        
         
           The
           
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           as
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           Prince
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             R.
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             London
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             Fol.