consider and comprehend of truth and reason, so much we possess of real and true knowledge. The floating of other men's opinions in our brains makes us not one jot the more knowing, though they happen to be true. What in them was science, is in us but opiniatrety; whilst we give up our assent only to reverend names, and do not, as they did, employ our own reason to understand those truths which gave them reputation. Aristotle was certainly a knowing man, but nobody ever thought him so because he blindly embraced, or confidently vented, the opinions of another. And if the taking up another's principles, without examining them, made not him a philo. pher, I suppose it will hardly make any body else so. In the sciences, every one has so much as he really knows and comprehends: what he believes only, and takes upon trust, are but shreds; which however weli in the whole piece, make no considerable addition to his stock who gathers them. Such borrowed wealth, like fairy money, though it were gold in the hand from which he received it, will be but leaves and dust when it comes to use.

§. 24. Whence the opinion of innate principles.

When men have found some general propositions, that could not be doubted of as soon as understood, it was, I know, a short and easy way to conclude them inuate.This being once received, it eased the Izy from the pains of search, and stopped the inquiry of the doubtful concerning all that was once styled innate. And it was of no small advantage to those who affected to be masters and teachers, to make this the principle of principles, "that principles must not "be questioned," for having once established this tenet, that there are innate principles, it put their followers upon a necessity of receiving some doctrines as such; which was to take them off from the use of their own reason and judgment, and put them on believing and taking them upon trust, without farther examination; in which posture of blind credulity, they might be more easily governed by, and made useful to, some sort of men, who had the skill and office to principle and guide them, Nor is it a small power it gives one man over another, to have the authority to be the dictator of principles, and teacher of unquestionable truths: and tọ make a man swallow that for an innate principle, which may serve to his purpose who teacheth them: where

as had they examined the ways whereby men came to the knowledge of many universal truths, they would have found them to result in the minds of men from the being of things themselves, when duly considered; and that they were discovered by the application of those faculties, that were fitted by nature to receive and judge of them, when duly employed about them.

§. 25. Conclusion.

To show how the understanding proceeds herein, is the design of the following discourse; which I shall proceed to, when I have first premised, that hitherto, to clear my way to those foundations, which I conceive are the only true ones whereon to establish those notions we can have of our own knowledge, it hath been necessary for me to give an account of the reasons I had to doubt of innate principles. And since the arguments which are against them do some of them rise from common received opinions, I have been forced to take several things for granted, which is hardly avoidable to any one, whose task is to show the falsehood or improbability of any tenet; it happening in controversial discourses, as it does in assaulting of towns, where if the ground be but firm whereon the batteries are erected, there is no farther inquiry of whom it is borrowed, nor whom it belongs to, so it affords but a fit rise for the present purpose. But in the future part of this discourse, designing to raise an edifice uniform and consistent with itself, as far as my own experience and observation will assist me, I hope to erect it on such a basis, that I shall not need to shore it up with props and buttresses, leaning on borrowed or begged foundations; or at least, if mine prove a castle in the air, I will endeavour it shall be all of piece, and hang together.Wherein I warn the reader not to expect undeniable cogent demonstrations, unless I may be allowed the privilege not seldom assumed by others, to take my principles for granted and then, I doubt not, but I can demonstrate too. All that I shall say for the principles I proceed on is, that I can only appeal to men's own unprejudiced experience and observation, whether they be true or no; and this is enough for a man who professes no more, than to lay down candidly and freely his own conjectures concerning a subject lying somewhat in the dark, without any other design than an unbiassed inquiry after truth,

BOOK II.

CHAP. I.

OF IDEAS IN GENERAL, AND THEIR ORIGINAL.

EVERY

§. 1. Idea is the object of thinking.

VERY man being consciousness to himself that he thinks, and that which his mind is applied about, whilst thinking, being the ideas that are there, it is past doubt, that men have in their minds several ideas, such as are those expressed by the words, Whiteness, Hardness, Sweetness, Thinking, Motion, Man, Elephant, Army, Drunkenness, and others. It is in the first place then to be inquired, how he comes by them. I know it is a received doctrine, that men have native ideas, and original characters, stamped upon their minds, in their very first being. This opinion I have, at large, examined already; and, I suppose, what I have said, in the foregoing book, will be much more easily admitted, when I have shown, whence the understanding may get all the ideas it has, and by what ways and degrees they come into the mind; for which I shall appeal to every one's own observation and experience.

§. 2. All ideas come from sensation or reflection.

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 comes it by that vast store which the busy and boundless fancy of man has painted on it, with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from experience; in all that our knowledge is founded, and from that it ultimately derives itself. Our observation employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by ourselves, is that which sup plies our understandings with all the materials of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.

§3. The objects of sensation one source of ideas. First, Our senses conversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein. those objects do affect them: and thus we come by those ideas we have, of Yellow, White, Heat, Cold, Soft, Hard, Bitter, Sweet, and all those which we call sensible qualities; which when I say the senses convey into the mind, I mean, they from external objects convey into the mind. what produces there those perceptions. This great source of most of the ideas we have, depending wholly upon our senses, and derived by them to the understanding, I call

SENSATION.

§. 4. The operations of our minds the other source of them. Secondly, The other fountain, from which experience furnisheth the understanding with ideas, is the perception of the operations of our own mind within us, as it is employed about the ideas it has got; which operations when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are Perception, Thinking, Doubting, Believing, Reasoning, Knowing, Willing, and all the different actings of our own minds; which we being conscious of and observing in ourselves, do from these receive into our understandings as distinct ideas, as we do from bodies affecting our senses. This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense. But as I call the other sensation, so I call this REFLECTION, the ideas it affords being such only as the mind gets by reflecting on its own. operations within itself. By reflection then, in the following part of this discourse, I would be understood to mean that notice which the mind takes of its own operations, and the manner of them; by reason whereof there come to be ideas of these operations in the understanding. These two, I say, viz. external material things, as the objects of sensation; and the operations of our own minds within, as the objects of reflection; are to me the only originals from whence all our ideas take their beginnings. The term operations here I use in a large sense, as comprehending not barely the actions of the mind about its

VOL. I.

ideas, but some sort of passions arising sometimes from them, such as is the satisfaction or uneasiness arising from any thought.

§. 5. All our ideas are of the one or the other of these.

The understanding seems to me not to have the least glimmering of any ideas, which it doth not receive from one of these two. External objects furnish the mind with the ideas of sensible qualities, which are all those different perceptions they produce in us: and the mind furnishes the understanding with ideas of its own operations.

These, when we have taken a full survey of them and their several modes, combinations, and relations, we shall find to contain all our whole stock of ideas; and that we have nothing in our minds which did not come in one of these two ways. Let any one examine his own thoughts, and thoroughly search into his understanding; and then let him tell me, whether all the original ideas he has there, are any other than of the objects of his senses, or of the operations of his mind, considered as objects of his reflection; and how great a mass of knowledge soever he imagines to be lodged there, he will upon taking a strict view, see that he has not any idea in his mind, but what one of these two have imprinted; though perhaps, with infinite variety compounded and enlarged by the understanding, as we shall see hereafter.

§. 6. Observable in children.

He that attentively considers the state of a child, at his first coming into the world, will have little reason to think him stored with plenty of ideas, that are to be the matter of his future knowledge: It is by degrees he comes to be furnished with them. And though the ideas of obvious and familiar qualities imprint themselves before the memory begins to keep a register of time or order, yet it is often so late before some unusual qualities come in the way, that there are few men that cannot recollect the beginning of their acquaintance with them: and if it were worth while, no doubt a child might be so ordered as to have but a very few even of the ordinary ideas, till he were grown up to a man. But all that are born into the world being surrounded with bodies that perpetually and diversly affect them; variety of ideas, whether care be