2, 3 Ideas, especially those belonging to principles, not born with children.

4, 5 Identity, an idea not innate. 6 Whole and part, not innate ideas. 7 Idea of worship, not innate. 8-11 Idea of God, not innate. 12 Suitable to God's goodness, that all men fhould have an idea of him, therefore naturally imprinted by him; answered. 13-16 Ideas of God various in different men.

17 If the idea of God be not innate, no other can be supposed innate. 18 Idea of fubstance, not innate. 19 No propofitions can be innate, fince no ideas are innate.

20 No ideas are remembered, till after they have been introduced. 21 Principles not innate, because of little use, or little certainty.

22 Difference of men's discoveries depends upon the different applications of their faculties Men must think and know for

23

themselves.

24 Whence the opinion of innate principles.

25 Conclufion.

1 Idea is the object of thinking. 2 All ideas come from fenfation or reflection.

3 The objects of fenfation, one fource of ideas.

4 The operations of our minds, the other fource of them.

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

6 Obfervable in children. 7 Men are differently furnished with thefe, according to the different objects they converse with.

8 Ideas of reflection later, because they need attention.

9 The foul begins to have ideas, when it begins to perceive.

10 The foul thinks not always; for

this wants proofs.

11 It is not always confcious of it. 12 If a fleeping man thinks without

knowing it, the fleeping and waking man are two perfons. 13 Impoffible to convince thofe that fleep without dreaming, that they think.

14 That men dream without remem

bering it, in vain urged.

15 Upon this hypothefis, the thoughts of a fleeping man ought to be moft rational.

16 On this hypothefis, the foul must have ideas not derived from fenfation or reflection, of which there is no appearance.

17 If I think when I know it not, nobody elfe can know it. 18 How knows any one that the foul always thinks? For if it be not a felf-evident propofition, it needs proof.

19 That a man fhould be bufy in thinking, and yet not retain it the next moment, very improbable. 20-23 No ideas but from fenfation or

2-4 Its idea from reflection on the
train of our ideas.

5 The idea of duration, applicable to
to things whilst we fleep.

6-8 The idea of fucceffion not from
motion.

9-11 The train of ideas has a certain
degree of quickness.

12 This train, the measure of other
fucceffions.

one invariable idea.

16 Ideas, however made, include no
fenfe of motion.

17 Time is duration fet out by meaf.

12 Duration has never two parts to-
gether, expanfion all together.

31 Uneafiness determines the will.
32 Defire is uneafinefs.

33 The uneafiness of defire determines
the will.

34 This the spring of action.

35 The greateft pofitive good deter-
mines not the will, but uneafinefs.
36 Because the removal of uneafiness
is the first step to happiness.
37 Because uneafinefs alone is prefent.
$8 Because all who allow the joys of
heaven poffible, pursue them not.
But a great uneafinefs is never neg-
lected.

39 Defire accompanies all uneafiness.
40 The most preffing uneafinefs natur-
ally determines the will.
41 All defire happiness.
42 Happiness what.

45 What good is desired, what not.
44 Why the greatest good is not al-
ways defired.

45 Why not being defired, it moves
not the will.

46 Due confideration raises defire.
47 The power to fufpend the profe-
cution of any defire, makes way
for confideration.

48 To be determined by our own
judgement, is no restraint to liber-
ty.

49 The freeft agents are fo determin-

ed.

50 A conftant determination to a pur-
fuit of happiness, no abridgement
of liberty.

51 The neceffity of pursuing true hap-
piness, the foundation of all liberty.
52 The reafon of it.

53 Government of our paffions, the
right improvement of liberty.
54, 55 How men come to purfue dif-
ferent courses.

56 How men come to choose ill.
57 First, From bodily pains. Secondly,
From wrong defires arifing from
wrong judgement.

58,59 Our judgement of prefent good
or evil, always right.

60 From a wrong judgement of what
makes a neceffary part of their
happiness.

61, 62 A more particular account of
wrong judgements.

63 In comparing present and future.
64, 65 Caufes of this.

66 In confidering confequences of ac-
tions.

67 Caufes of this.

1 Mixed modes, what.
2 Made by the mind.

3 Sometimes got by the explication
of their names.

4 The name ties the parts of the mix-
ed modes into one idea.

5 The cause of making mixed modes.
6 Why words in one language have
none answering in another.

7 And languages change.

8 Mixed modes, where they exist.
9 How we get the ideas of mixed
modes.

10 Motion, thinking, and power, have
been moft modified.

11 Several words feeming to fignify
action, fignify but the effect.
12 Mixed modes, made alfo of other
ideas.

8 And why.

9 Three forts of ideas make our com-
plex ones of fubftances.

10, 11 The now fecondary qualities
of bodies would difappear, if we
could difcover the primary ones of
their minute parts.

12 Our faculties of discovery suited to
our state.

13 Conjecture about fpirits.
14 Complex ideas of substances.
15 Idea of fpiritual substances, as clear
as of bodily fubftances,

16 No Idea of abstract substance.
17 The cohesion of solid parts, and im-
pulse, the primary ideas of body.
18 Thinking and motivity, the prima-
ry ideas of spirit.
19-21 Spirits capable of motion.