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settled names, may be inade

tion; and intending it to be nothing else, but what is, nor to have in it any other simple ideas, but what it hath, it could not also but be an adequate idea: and laying this up in his memory, with the name courage annexed to it, to signify to others, and denominate from thence any action he should observe to agree with it, had hereby a standard to measure and denominate actions by, as they agreed to it. This idea thus made, and laid up for a pattern, must necessarily be adequate, being referred to nothing else but itself, nor made by any other original, but the good-liking and will of him that first made this combination. Modes, in

$ 4. Indeed another coming after, and reference to in conversation learning from him the

word courage, may make an idea, to which he gives the name courage, dif

ferent from what the first author applied quate.

it to, and has in his mind, when he uses it. And in this case, if he designs that his idea in thinking should be conformable to the other's idea, as the name he uses in speaking is conformable in sound to his, from whom he learned it, his idea may be very wrong and inadequate: because in this case, making the other man's idea the pattern of his idea in thinking, as the other man's word or sound is the pattern of his in speaking, his idea is so far defective and inadequate, as it is distant from the archetype and pattern he refers it to, and intends to express and signify by the name he uses for it; which name he would have to be a sign of the other man's idea (to which, in its proper use, it is primarily annexed) and of his own, as agreeing to it: to which, if his own does not exactly correspond, it is faulty and inadequate.

$ 5. Therefore these complex ideas of modes, when they are referred by the mind, and intended to correspond to the ideas in the mind of some other intelligent being, expressed by the names we apply to them, they may be very deficient, wrong, and inade

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quate; because they agree not to that which the mind designs to be their archetype and pattern: in which respect only any idea of modes can be wrong, imperfect, or inadequate. And on this account our ideas of mixed modes are the most liable to be faulty of any other; but this refers more to proper speaking than knowing right.

$ 6. Thirdly, what ideas we have of Ideas of subsubstances I have above showed. Now stances, as those ideas have in the mind a double re- referred to ference: 1. Sometimes they are referred realessences,

notadequate. to a supposed real essence of each species of things. 2. Sometimes they are only designed to be pictures and representations in the mind of things that do exist by ideas of those qualities that are discoverable in them. In both which ways these copies of those originals and archetypes are imperfect and inadequate.

First, it is usual for men to make the names of substances stand for things, as supposed to have certain real essences, whereby they are of this or that species: and names standing for nothing but the ideas that are in men's minds, they must constantly refer their ideas to such real essences, as to their archetypes. That men (especially such as have been bred up

in the learning taught in this part of the world) do suppose certain specific essences of substances, which each individual, in its several kinds, is made conformable to, and partakes of, is so far from need, ing proof, that it will be thought strange if should do otherwise. And thus they ordinarily apply the specific names they rank particular substances under to things, as distinguished by such specific real

Who is there almost who would not take it amiss if it should be doubted whether he called himself a man, with any other meaning than as having the real essence of a man? And yet if

you demand what those real essences are, it is plain men are ignorant, and know them not. From whence it

any one

essences,

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follows, that the ideas they have in their minds, being referred to real essences, as to archetypes which are unknown, must be so far from being adequate, that they cannot be supposed to be any representation of them at all. The complex ideas we have of subs stances are, as it has been shown, 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 that body would depend on that complex idea, and be deducible from it, and their necessary connexion with it be known; as all properties of a triangle depend on, and, as far as they are discoverable, are deducible from, the com plex idea of three lines, including a space. But it is plain that in our complex ideas of substances are not contained such ideas, on which all the other qualities that are to be found in them do depend. The common idea men have of iron, is a body of a certain colour, weight, and hardness; and a property that they look on as belonging to it is malleableness. But yet this property has no necessary connexion with that complex idea, or any part of it: and there is no more reason to think that malleableness depends on that colour, weight, and hardness, than that colour, or that weight, depends on its malleableness. And yet, though we know nothing of these real essences, there is nothing more ordinary than that men should attribute the sorts of things to such essences. The particular parcel of matter which makes the ring I have on my finger is forwardly, by most men, supposed to have a real essence, whereby it is gold; and from whence those qualities flow, which I find in it; viz. its peculiar colour, weight, hardness, fusibility, fixedness, and change of colour upon a slight touch of mercury, &c. This essence, from which all these properties flow, when I inquire into it, and search after it, I plainly perceive I cannot discover: the farthest I can go is only to presume, that it being nothing but body, its real essence, or internal constitution, on which these qualities depend, can be nothing but the figure, size, and connexion of its solid parts ; of neither of which having any distinct perception at all, can I have any idea of its essence, which is the cause that it has that particular shining yellowness, a greater weight than any thing I know of the same bulk, and a fitness to have its colour changed by the touch of quicksilver. If any one will say, that the teal essence and internal constitution, on which these properties depend, is not the figure, size, and arrangement or connexion of its solid parts, but something else, called its particular form, I am farther from having any idea of its real essence than I was before: for I have an idea of figure, size, and situation of solid parts in general, though I have none of the particular figure, size, or putting together of parts, whereby the qualities above-mentioned are produced; which qualities I find in that particular parcel of matter that is on my finger, and not in another parcel of matter with which I cut the pen I write with. But when I am told that something besides the figure, size, and posture of the solid parts of that body, is its essence, something called substantial form; of that, I confess, I have no idea at all, but only of the sound form, which is far enough from an idea of its real essence or constitution. The like ignorance as I have of the real essence of this particular substance, I have also of the real essence of all other natural ones: of which essences, I confess, I have no distinct ideas at all ; and I am apt to suppose others, when they examine their own knowledge, will find in themselves, in this one point, the same sort of ignorance.

$ 7. Now then, when men apply to this particular parcel of matter on my finger a general name already in use, and denominate it gold, do they not ordinarily, or are they not understood to give it that name as belonging to a particular species of bodies, having a real internal essence; by having of which essence this particular substance comes to be of that species, and to be called by that name? If it be so, as it is plain it is, the name by which things are marked, as having that essence, must be referred primarily to that essence; and consequently the idea to which that name is given must be referred also to that essence, and be intended to represent it. Which essence since they who so use the names know not, their ideas of subs stances must be all inadequate in that respect, as not containing in them that real essence which the mind intends they should. Ideas of sub

§ 8. Secondly, those who neglecting stances, as that useless supposition of unknown real collections of essences, whereby they are distinguished, their quali- endeavour to copy the substances that ties, are all

exist in the world, by putting together inadequate.

the ideas of those sensible qualities which are found co-existing in them, though they come much nearer a likeness of them than those who imagine they know not what real specific essences; yet they arrive not at perfectly adequate ideas of those substances they would thus copy into their minds; nor do those copies exactly and fully contain all that is to be found in their archetypes. Because those qualities and powers of substances, whereof we make their complex ideas, are so many and various, that no man's complex idea contains them all. That our abstract ideas of substances do not contain in them all the simple ideas that are united in the things themselves it is evident, in that men do rarely put into their complex idea of any substance all the simple ideas they do know to exist in it. Because endeavouring to make the signification of their names as clear, and as little cumbersome as they can, they make their specific ideas of the sorts of substance, for the most part, of a few of those simple ideas which are to be found in them: but these having no original precedency, or right to be put in, and make the specific idea more than others that are left out, it is plain

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