delight us. Thus heat, that is very agreeable to us in one degree, by a little greater increase of it, proves no ordinary torment; and the most pleasant of all sensible objects, light itself, if there be too much of it, if increased beyond a due proportion to our eyes, causes a very painful sensation. Which is wisely and favourably so ordered by nature, that when any object does, by the vehemency of its operation, disorder the instruments of sensation, whose structures cannot but be very nice and delicate, we might by the pain be warned to withdraw before the organ be quite put out of order, and so be unfitted for its proper function for the future. The consideration of those objects that produce it may well persuade us, that this is the end or use of pain. For though great light be insufferable to our eyes, yet the highest degree of darkness does not at all disease them; because that causing no disorderly motion in it, leaves that curious organ unarmed in its natural state. But yet excess of cold as well as heat pains us, because it is equally destructive to that temper which is necessary to the preservation of life, and the exercise of the several functions of the body, and which consists in a moderate degree of warmth; or, if you please, a motion of the insensible parts of our bodies, confined within certain bounds. §. 5. Beyond all this we may find another reason, why God hath scattered up and down several degrees of pleasure and pain, in all the things that environ and affect us, and blended them together in almost all that our thoughts and senses have to do with; that we, finding imperfection, dissatisfaction, and want of complete happiness, in all the enjoyments which the creatures can afford us, might be led to seek it in the enjoyment of him with whom there is fulness of joy, and at whose right hand are pleasures for evermore. Pleasure and pain. §. 6. Though what I have here said may not perhaps make the ideas of pleasure and pain clearer to us than our own experience does, which is the only way that we are capable of having them; yet the consideration of the reason why they are annexed to so many other ideas, serving to give us due sentiments of the wisdom and goodness of the Sovereign Disposer of all things, may not be unsuitable to the main end of these inquiries; the knowledge and veneration of him being the chief end of all our thoughts, and the proper business of all understandings. §. 7. Existence and unity are two other Existence and unity. ideas that are suggested to the understanding 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 can consider as one thing, whether a real being or idea, suggests to the understanding the idea of unity. f. 8. Power also is another of those simPower. ple ideas which we receive from sensation and reflection. For observing in ourselves, that we can at pleasure move several parts of our bodies which were at rest; the effects also, that natural bodies are able to produce in one another, occurring every moment to our senses; we both these ways get the idea of power. Succession. §. 9. Besides these, there is another idea, which, though suggested by our senses, yet is more constantly offered to us by what passes in our minds; and that is the idea of succession. For if we Jook immediately into ourselves, and reflect on what is observable there, we shall find our ideas always, whilst we are awake, or have any thought, passing in train, one going and another coming, without intermission. Simple ideas the materials of 6. 10. These, if they are not all, are at least (as I think) the most considerable of those simple ideas which the mind has, and out of which is made all its other knowledge: all which it receives only by the two forementioned ways of sensation and reflection. ali our knowledge. Nor let any one think these too narrow bounds for the capacious mind of man to expatiate in, which takes its flight farther than the stars, and cannot be confined by the limits of the world; that extends its thoughts often even beyond the utmost expansion of matter, and makes excursions into that incomprehensible inane. I grant all this, but desire any one to assign any simple idea which is not received from one of those inlets before-mentioned, or any complex idea not made out of those simple ones. Nor will it be so strange to think these few simple ideas sufficient to employ the. quickest thought, or largest capacity; and to furnish the materials of all that various knowledge, and more various fancies and opinions of all mankind; if we consider how many words may be made out of the various composition of twenty-four letters; or if, going one step farther, we will but reflect on the variety of combinations may be made, with barely one of the above-mentioned ideas, viz. number, whose stock is inexhaustible and truly infinite; and what a large and immense field doth extension alone afford the mathematicians? CHAP. VIII. Some farther Considerations concerning our Simple Ideas. §. 1. CONCERNING the simple ideas of Positive causes. sensation, it is to be considered that whatso- ideas from ever is so constituted in nature as to be able, privative by affecting our senses, to cause any perception in the mind, doth thereby produce in the understanding a simple idea; which, whatever be the external cause of it, when it comes to be taken notice of by our discerning faculty it is by the mind looked on and considered there to be a real positive idea in the understanding as much as any other whatsoever; though perhaps the cause of it be but a privation of the subject. §. 2. Thus the idea of heat and cold, light and darkness, white, and black, motion and rest, are equally clear and positive ideas in the mind; though perhaps some of the causes which produce them are barely privations in subjects, from whence our senses derive those ideas. These the understanding, in its view of them, considers all as distinct positive ideas, without taking notice of the causes that produce them; which is an inquiry not belonging to the idea, as it is in the understanding, but to the nature of the things existing without us. These are two very different things, and carefully to be distinguished; it being one thing to perceive and know the idea of white or black, and quite another to examine what kind of particles they must be, and how ranged in the superficies, to make any object appear white or black. §. 3. A painter or dyer, who never inquired into their causes, hath the ideas of white and black, and other colours, as clearly, perfectly, and distinctly in his understanding, and perhaps more distinctly, than the philosopher, who hath busied himself in considering their natures, and thinks he knows how far either of them is in its cause positive or privative; and the idea of black is no less positive in his mind, than that of white, however the cause of that colour in the external object may be only a privation. §. 4. If it were the design of my present undertaking to inquire into the natural causes and manner of perception, I should offer this as a reason why a privative cause might, in some cases at least, produce a positive idea, viz. that all sensation being produced in us 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 variation or increase of it; and so introduce a new idea, which depends only on a different motion of the animal spirits in that organ. . 5. But whether this be so or no, I will not here determine, but appeal to every one's own experience, whether the shadow of a man, though it consists of nothing but the absence of light (and the more the absence of light is, the more discernible is the shadow) does not, when. a man looks on it, cause as clear and positive idea in his mind, as a man himself, though covered over with clear sun-shine? and the picture of a shadow is a positive thing. Indeed we have negative names, which stand not directly for positive ideas, but for their absence, such as insipid, silence, nihil, &c. which words denote positive ideas; v. g. taste, sound, being, with a signification of their absence. 6. 6. And thus one may truly be said to see Positive darkness. For supposing a hole perfectly ideas from dark, from whence no light is reflected, it is privative certain one may see the figure of it, or it causes. may be painted or whether the ink I write with makes any other idea, is a question. The privative causes I have here assigned of positive ideas are according to the common opinion; but in truth it will be hard to determine, whether there be really any ideas from a privative cause, till it be determined, whether rest be any more a privation than motion. 6. 7. To discover the nature of our ideas Ideas in the the better, and to discourse of them intel- mind, qualiligibly, it will be convenient to distinguish ties in bothem as they are ideas or perceptions in our dies. minds, and as they are modifications of matter in the bodies that cause such perceptions in us: that so we may not think as (perhaps usually is done) that they are exactly the 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. §. 8. Whatsoever the mind perceives in itself, or is the immediate object of perception, thought, or understanding, that I call idea; and the power to produce any idea in our mind I call 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, the powers to produce those ideas in us, 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 |