There is no idea of any kind, which is not capable of an almoft infinite number of confiderations, in reference to other things: and therefore this makes no fmall part of mens words and thoughts. Thus one fingle man may at once fuftain the Relations of Father, Brother, Son, Huf band, Friend, Subject, General, European, Englishman, Islander, Mafter, Servant, Bigger, Lefs, &c. to an almost infinite number; he being capable of as many Relations as there can be occafions of comparing him to other things in any manner of a greement, difagreement, or respect whatsoever.

The ideas of Relations are much clearer and more distinct than of the things related; because the knowledge of one fimple idea is oftentimes fufficient to give me the notion of a Relation: but to the knowing of any substantial being, an accu rate collection of fundry ideas is necessary.

CHA P. XXVI.

Of Caufe and Effect, and other Relations.

T

HE ideas of Caufe and Effect, we get from

our obfervation of the viciffitude of things, while we perceive fome qualities or substances begin to exift, and that they receive their existence from the due application and operation of other beings that which produces, is the Cause; that

which is produced the Effect. Thus Fluidity in wax is the effect of a certain degree of heat, which we observe to be conftantly produced by the appli cation of fuch heat.

We diftinguish the originals of things into two forts.

First, When the thing is wholly made new, fo that no part thereof did ever exist before, as when a new particle of matter doth begin to exist, which had before no being; 'tis called Creation.

Secondly, When a thing is made up of particles which did all of them before exift, but the thing fo conftituted of pre-exifting particles, which altogether make up fuch a collection of fimple ideas; had not any existence before, as this Man, this Egg, this Rofe, &c. This, when referr'd to a substance, produced in the ordinary course of nature, by an internal principle, but fet on work by some external agent, and working by insensible ways which we perceive not, is called Generation.

When the Cause is extrinfical, and the Effect produced by a fenfible Separation or Juxta-pofition of difcernible parts, we call it Making; and fuch are all artificial things. When any fimple idea is produced, which was not in that fubject before, we call it Alteration.

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The denominations of things taken from Time, are for the most part only Relations. Thus when it is faid that queen Elifabeth lived fixty-nine, and

reigned forty-five years, no more is meant, than that the duration of her existence was equal to fixtynine, and of her government to forty-five annual revolutions of the fun and fo are all words anfwering, How long.

:

Young and Old, and other words of Time, that are thought to stand for positive ideas, are indeed Relative; and intimate a Relation to a certain length of Duration, whereof we have the idea in our minds. Thus we call a Man Young or Old, that has lived little or much of that time that men ufually attain to. This is evident from our application of thefe names to other things; for a Man is called Young at Twenty, but a Horfe Old, &c. The Sun and Stars we call not Old at all, because we know not what period God has fet to that fort of Beings.

There are other ideas, that are truly Relative, which we fignifie by names, that are thought Pofitive and Abfolute; fuch as Great and Little, Strong and Weak. The things thus denominated are referred to fome standards with which we compare them. Thus we call an Apple Great, that is bigger than the ordinary fort of those we have been used to. And a Man Weak, that has not so much strength or power to move as men ufually have, or thofe of his own fize.

A

CHA P. XXVII.

Of Identity and Diversity.

Nother occafion the mind takes of compar ing, is the very Being of Things: when confidering a thing as existing at any certain time, or place, and comparing it with it self as existing at other time, &c. it forms the ideas of Identity and Diversity. When we fee any thing in any cer tain time and place, we are fure, it is that very thing; and can be no other, how like foever it may be in all other refpects.

any

We conceiving it impoffible, that two things of the fame kind should exift together in the fame place, we conclude that whatever exists any where at the fame time, excludes all of the fame kind, and is there it felf alone. When therefore we demand whether any thing be the fame, or no, it refers always to fomething that exifted fuch a time, in fuch a place, which it was certain at that instant was the fame with it felf, and no other.

We have ideas of three forts of fubftances, First, Of God, Secondly, Finite Intelligences, Thirdly, Bodies.

First, God being Eternal, Unalterable, and every

where concerning his Identity, there can be no doubt.

Secondly, Finite Spirits having had their determinate time and place of beginning to exist, the Relation to that time and place will always determine to each its Identity, as long as it exifts.

Thirdly, The fame will hold of every particle of matter to which no addition or substraction is made. These three exclude not one another out of the fame place, yet each exclude those of the fame kind, out of the fame place.

The Identity and Diversity of Modes and Relations are determined after the fame manner that Subftances are only the Actions of Finite Beings, as Motion and Thought, confifting in Succeffion, they cannot exist in different times and places as permanent Beings: for no motion or thought confidered as at different times can be the fame, each part thereof having a different beginning of existence.

From whence it is plain, that Existence it felf is the Principium Individuationis, which determines a Being to a particular time and place, incommunicable to two Beings of the fame kind. Thus, fuppofe an Atom exifting in a determin'd time, and place; it is evident that confidered in any inftant, it is the fame with it felf, and will be fo, as long as its existence continues. The fame may be faid of two, or more, or any number of particles, whil they continue together. The Mass will be the fame