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Specific essences of mixed
modes are of men's making,
and how, ii. 196, § 3.
Though arbitrary, yet not at
random, ii. 199, § 7.
Of mixed modes, why called
notions, ii. 204, § 12.
What, ii. 208, § 2.
Relate only to species, ii. 209,
§ 4.

Real essences, what, ii. 211,
§ 6.

We know them not, ii. 213,
§ 9.

Our specific essences of sub-
stances are nothing but col-
léctions of sensible ideas,
ii. 220, § 21.
Nominal are made by the
mind, ii. 224, § 26.
But not altogether arbitrarily,
ii. 227, § 28.
Nominal essences of sub-
stances, how made, ii. 227,
228, § 28, 29.
Are very various, ii. 229, §
30: ii. 230, § 31.
Of species, are the abstract
ideas, the names stand for,
ii. 173, § 12: ii. 184, § 19.
Are of man's making, ii. 178,
§ 12.
But founded in the agreement
of things, ii. 179, § 13.
Real essences determine not
our species, ii. 180, § 13.
Every distinct, abstract idea,
with a name, is a distinct
essence of a distinct spe-
cies, ib. § 14.

Real essences of substances,
not to be known, iii. 18,
§ 12.
Essential, what, ii. 208, § 2: i1.
210, § 5.

Nothing essential to indi-
viduals, ii. 209, § 4.
But to species, ii. 211, § 6.
Essential difference, what, ii.
210, § 5.

Eternal verities, iii. 77, § 14.
Eternity, in our disputes and

reasonings about it, why we
are apt to blunder, ii. 118,
$15.

Whence we get its idea, i. 188,
§ 27.

Evil, what, i. 262, § 42.
Existence, an idea of sensation
and reflection, i. 115, § 7.
Our own existence we know
intuitively, iii. 55, § 2.

And cannot doubt of it, ib.
Of created things, knowable
only by our senses, iii. 68,
§ 1.

Past existence known only by
Tuemory, iii. 75, § 11.
Expansion, boundless, i. 193,
§ 2.

Should be applied to space in
general, i. 172, § 27.

Experience often helps us, where
we think not that it does,
i. 132, § 8.

Extasy, i. 228, § 1.

Extension: we have no distinct
ideas of very great, or very
extension, ii. 119,

little

§ 16.

Of body, incomprehensible, ii.
23, § 23, &c.
Denominations, from place and
extension, are many of them
relatives, ii. 45, § 5.
And body not the same thing,
i. 163, § 11.

Its definition insignificant, i.
165, § 15.

Of body and of space how di-
stinguished, i. 109, § 5: i.
172, § 27.

F.

Faculties of the mind first ex-
ercised, i. 151, § 14.

Are but powers, i, 245, §

17.

Operate not, i. 246, 247, §

18. 20.
Faith and opinion, as distin-
guished from knowledge,
what, iii. 97, § 2, 3.
And knowledge, their dif-
ference, ib. § 3.
What, iii. 112, § 14.

Not opposite to reason, iii.
136, § 24.

As contra-distinguished to rea-
son, what, iii. 138, § 2.
Cannot convince us of any
thing contrary to our rea-
son, iii. 141, &c. § 5, 6.
8.

Matter of faith is only divine

revelation, iii. 145, § 9.
Things above reason are only
proper matters of faith, iii.
144, § 7 iii. 145, § 9.
Falsehood, what it is, iii. 6, § 9.
Fancy, i. 141, § 8.

Fantastical ideas, ii. 122, § 1.
Fear, i. 233, § 10.
Figure, i. 159, § 5, 6.
Figurative speech, an abuse of
language, ii. 288, § 34.

of

Finite, and infinite, modes
quantity, i. 208, § 1.
All positive ideas of quantity,
finite, i. 213, § 8.
Forms, substantial forms distin-
guish not species, ii. 215,
§ 10.

Free, how far a man is so, i. 248,
§ 21.

A man not free to will, or
not to will, i. 248-250, §
22, 23, 24.
Freedom belongs only to agents,
i. 246, § 19.

Wherein it consists, i. 251, §
27.

Free will, liberty belongs not to

the will, i. 243, § 14.
Wherein consists that, which
is called free will, i. 250,
§ 24: i. 267, § 47.

G.

General ideas, how made, i.
148, § 9.

Knowledge, what, ii. 283, §
31.
Propositions cannot be known
to be true, without knowing
the essence of the species,
iii. 8, § 4.

Words, how made, ii.164, 165,
§ 6, 7, 8.

Belongs only to signs, ii. 172,
§ 11.

Gentlemen should not be igno-
rant, iii. 163, § 6.
Genus and species, what, ii. 176,
§ 10.

Are but Latin names for sorts,

ii. 201, § 9.

Is but a partial conception of
what is in the species, ii.
231, § 32.

And species adjusted to the end
of speech, ii. 233, § 33.
And species are made in order
to general names, ii. 236,
§ 39.
Generation, ii. 43, § 2.

God immoveable, because infinite,
ii. 22, § 21.

Fills immensity, as well as
eternity, i. 194, § 3.
His duration not like that of
the creatures, i. 201, 202,
§ 12.

An idea of God not innate,

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The best notions of God, got
by thought and application,
i. 70, § 15.

Notions of God frequently not
worthy of him, i. 71, § 16.
The being of a God certain,

ibid. proved, iii. 55.
As evident, as that the three
angles of a triangle are equal
to two right ones, i. 77, § 22.
Yea, as that two opposite
angles are equal, i. 71, § 16.
More certain than any other
existence without us, iii. 58,
§ 6.

The idea of God, not the only
proof of his existence, ibid.
§ 7.

The being of a God the founda-
tion of morality and divinity,
iii. 58, § 7.

How we make our idea of God,

ii. 31, § 33, 34.
Gold is fixed; the various sig-
nifications of this proposi-
tion, ii. 244, § 50.
Water strained through it,
i. 109, § 4.

Good and evil, what, i. 231, § 2:

i. 262, § 42.

The greater good determines

not the will, i. 256, § 35:
i. 259, § 38: i. 264, § 44.
Why, i. 265, § 44: i. 266, § 46:
i. 277, &c. § 59, 60. 64,
65.68.

Twofold, i. 278, § 61.
Works on the will only by de-
sire, i. 266, § 46.
Desire of good how to be raised,
i. 266, 267, § 46, 47.

H.

Habit, i. 300, § 10.

Habitual actions pass often with-
out our notice, i. 134, § 10.
Hair, how it appears in a micro-
scope, ii. 15, § 11.

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How we come to rest in narrow

happiness, i. 277, § 59, 60.
Hardness, what, i. 108, § 4.
Hatred, i. 232, § 5 : i. 234, § 14.
Heat and cold, how the sensation
of them both is produced, by
the same water, at the same
time, i. 125, § 21.
History, what history of most au-
thority, iii. 109, § 11.
Hope, i. 233, § 9.
Hypotheses, their use, ii. 89,
§ 13.

Are to be built on matter of
fact, i. 88, § 10.

I.

Ice and water whether distinct
species, ii. 218, § 13.

Idea, what, i. 119, § 8.
Ideas, their original in children,
i. 57, § 2: i. 68, § 13.
None innate, i. 71, 72, § 17.
Because not remembered, i. 73,
§ 20.

Are what the mind is employed

about, in thinking, i. 82, § 1.
All from sensation, or reflec-
tion, ibid. § 2, &c.

How this is to be understood,
ii. 334.

Their way of getting, observa-

ble in children, i. 85, § 6.
Why some have more, some
fewer ideas, i. 85, § 7.
Of reflection got late, and in
some very negligently, i. 86,
§ 8.

Their beginning and increase

in children, i. 96-98, § 21,
22, 23, 24.

Their original in sensation and
reflection, i. 98, § 24.
Of one sense, i. 104, § 1.
Want names, i. 105, § 2.
Of more than one sense, i. 111.

Of reflection, i. 111, § 1.
Of sensation and reflection, i.
112, § 1.

As in the mind, and in things,
must be distinguished, i.
119, § 7.

Not always resemblances, i.
122, § 15, &c.
Which are first, is not material
to know, i. 131, § 7.
Of sensation often altered by
the judgment, i. 132, § 8.
Principally those of sight,
i. 133, § 9.

Of reflection, i. 151, § 14.
Simple ideas men agree in,
i. 173, § 28.
Moving in a regular train in
our minds, i. 178, § 9.
Such as have degrees want
names, i. 226, § 6.
Why some have names, and
others not, ibid. § 7.
Original, i. 292, § 73.
All complex ideas resolvable
into simple, i. 298, § 9.
What simple ideas have been
most modified, i. 299, § 10.
Our complex idea of God, and
other spirits, common in
every thing, but infinity,
ii. 32, 33, 36.

Clear and obscure, ii. 111, §2.
Distinct and confused, ii. 112,
§ 4.

May be clear in one part and
obscure in another, ii. 117,
§ 13.

Real and fantastical, ii. 122,
§ 1.

Simple are all real, ii. 122, § 2.
And adequate, ii. 125, § 2.
What ideas of mixed modes are

fantastical, ii. 123, 124, § 4.
What ideas of substances are
fantastical, ii. 124, § 5.
Adequate and inadequate, ii.
125, § 1.

How said to be in things, ibid.
§ 2.

Modes are all adequate ideas,

ii. 127, § 3.

Unless, as referred to names,
ii. 128, § 4, 5.

Of substances inadequate, ii.
134, § 11.

1. As referred to real essences,

ii. 129-131, § 6, 7.
2. As referred to a collection of
simple ideas, ii. 132, § 8.
Simple ideas are perfect exluña,
ii. 134, § 12.

Of substances are perfect
εκτυπα, ii. 135, § 13.
Of modes are perfect arche-
types, ii. 136, § 14.
True or false, ibid. § 1, &c.
When false, ii. 146, &c. § 21,

22, 23, 24, 25.

As bare appearances in the
mind, neither true nor false,
ii. 137, § 3.

As referred to other men's
ideas, or to real existence,
or to real essences, may be
true or false, ibid. § 4, 5.
Reason of such reference, ii.
138, 139, § 6, 7, 8.
Simple ideas referred to other
men's ideas, least apt to be
false, ii. 139, § 9.

Complex ones, in this respect,

more apt to be false, espe-
cially those of mixed modes,
ii. 140, § 10.
Simple ideas, referred to exist-
ence, are all true, ii. 141,
§ 14: ii. 143, § 16.
Though they should be dif-
ferent in different men, ii.
142, § 15.
Complex ideas of modes are all
true, ii. 143, 144, § 17..
Of substances when false, ii.
146, § 21, &c.

When right, or wrong, ii. 148,
§ 26.

That we are incapable of, ii.

373, 374, § 23.

That we cannot attain, because

of their remoteness, ii. 375,
§ 24.
Because of their minuteness,
ii. 376, § 25.

Simple have a real conformity

to things, ii. 385, § 4.
And all others, but of sub-
stances, ii. 386, § 5.
Simple cannot be got by de-
finitions of words, ii. 190,
§ 11.

But only by experience, ii. 193,
§ 14.

Of mixed modes, why most

compounded, ii. 204, § 13.
Specific, of mixed modes, how

at first made: instance in
kinneah and niouph, ii. 239,
240, § 44, 45.

Of substances: instance in
zahab, ii. 241, 242, § 46, 47.
Simple ideas and modes have

all abstract, as well as con-
crete, names, ii. 249, § 2.
Of substances, have scarce any
abstract names, ibid.
Different in different men,

ii. 258, § 13.

Of a plant, wherein it consists,
ii. 50, § 4.

same

Of animals, ii. 50, 51, § 5.
Of a man, ii. 51, § 6 : ii. 52, § 8.
Unity of substance does not
always make the
identity, ii. 52, § 7.
Personal identity, ii. 55, § 9.
Depends on the same con-
sciousness, ibid. § 10.
Continued existence makes
identity, ii. 71, § 29.
And diversity, in ideas, the
first perception of the mind,
ii. 309, § 4.

Idiots and madmen, i. 150, § 12,

13.

Ignorance, our ignorance in-
finitely exceeds our know-
ledge, ii. 373, § 22.
Causes of ignorance, ii. 373,
374, § 23.

1. For want of ideas, ibid.
2. For want of a discoverable
connexion between the ideas
we have, ii. 379, § 28.
3. For want of tracing the
ideas we have, ii. 381, § 30.

Our ideas, almost all relative, Illation, what, iii. 114, § 2.

i. 237, § 3.

Particular are first in the mind,
ii. 255, § 9.
General are imperfect, ii. 255,
$9.
How positive ideas may be from
privative causes, i. 118, § 4.
The use of this term not dan-
gerous, i. 7, &c. It is fitter
than the word notion, i. 8.
Other words as liable to be
abused as this, i. 9. Yet it is
condemned, both as new,
and not new, i. 11. The
same with notion, sense,
meaning, &c. ii. 313.
Identical propositions teach no-
thing, iii. 43, § 2.
Identity, not an innate idea, i.
58, 59, § 3, 4, 5.
And diversity, ii. 47, §

1.

Immensity, i. 158, § 4.

How this idea is got, i. 209, § 3.
Immoralities, of whole nations,
i. 40-42, § 9, 10.
Immortality, not annexed to any
shape, ii. 393, § 15.
Impenetrability, i. 105, 106, § 1.
Imposition of opinions unreason-
able, iii. 103, § 4.

Impossibile est idem esse et non
esse, not the first thing
known, i. 30, § 25.
Impossibility, not an innate idea,
i. 58, § 3.

Impression on the mind, what,
i. 15, § 5.

Inadequate ideas, ii. 112, § 1.
Incompatibility, how far know-
able, ii. 365, § 15.
Individuationis principium, is
existence, ii. 49, § 3.

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