26. Essences of things. If those ideas which are constantly joined to all others, must therefore be concluded to be the essence of those things which have constantly those ideas joined to them, and are inseparable from them; then unity is without doubt the essence of everything. For there is not any object of sensation or reflection which does not carry with it the idea of one: but the weakness of this kind of argument we have already shown sufficiently.
27. Ideas of space and solidity distinct. To conclude: whatever men shall think concerning the existence of a vacuum, this is plain to me- that we have as clear an idea of space distinct from solidity, as we have of solidity distinct from motion, or motion from space.
We have not any two more distinct ideas; and we can as easily conceive space without solidity, as we can conceive body or space without motion, though it be never so certain that neither body nor motion can exist without space. But whether any one will take space to be only a relation resulting from the existence of other beings at a distance;or whether they will think the words of the most knowing King Solomon, "The heaven, and the heaven of heavens, cannot contain thee"; or those more emphatical ones of the inspired philosopher St. Paul, "In him we live, move, and have our being," are to be understood in a literal sense, I leave every one to consider: only our idea of space is, I think, such as I have mentioned, and distinct from that of body.
For, whether we consider, in matter itself, the distance of its coherent solid parts, and call it, in respect of those solid parts, extension; or whether, considering it as lying between the extremities of any body in its several dimensions, we call it length, breadth, and thickness; or else, considering it as lying between any two bodies or positive beings, without any consideration whether there be any matter or not between, we call it distance;- however named or considered, it is always the same uniform simple idea of space, taken from objects about which our senses have been conversant;whereof, having settled ideas in our minds, we can revive, repeat, and add them one to another as often as we will, and consider the space or distance so imagined, either as filled with solid parts, so that another body cannot come there without displacing and thrusting out the body that was there before; or else as void of solidity, so that a body of equal dimensions to that empty or pure space may be placed in it, without the removing or expulsion of anything that was there.
But, to avoid confusion in discourses concerning this matter, it were possibly to be wished that the name extension were applied only to matter, or the distance of the extremities of particular bodies;and the term expansion to space in general, with or without solid matter possessing it,- so as to say space is expanded and body extended. But in this every one has his liberty: I propose it only for the more clear and distinct way of speaking.
28. Men differ little in clear, simple ideas. The knowing precisely what our words stand for, would, I imagine, in this as well as a great many other cases, quickly end the dispute. For I am apt to think that men, when they come to examine them, find their simple ideas all generally to agree, though in discourse with one another they perhaps confound one another with different names. Iimagine that men who abstract their thoughts, and do well examine the ideas of their own minds, cannot much differ in thinking;however they may perplex themselves with words, according to the way of speaking to the several schools or sects they have been bred up in:
though amongst unthinking men, who examine not scrupulously and carefully their own ideas, and strip them not from the marks men use for them, but confound them with words, there must be endless dispute, wrangling, and jargon; especially if they be learned, bookish men, devoted to some sect, and accustomed to the language of it, and have learned to talk after others. But if it should happen that any two thinking men should really have different ideas, I do not see how they could discourse or argue with another. Here I must not be mistaken, to think that every floating imagination in men's brains is presently of that sort of ideas I speak of. It is not easy for the mind to put off those confused notions and prejudices it has imbibed from custom, inadvertency, and common conversation. It requires pains and assiduity to examine its ideas, till it resolves them into those clear and distinct simple ones, out of which they are compounded; and to see which, amongst its simple ones, have or have not a necessary connexion and dependence one upon another. Till a man doth this in the primary and original notions of things, he builds upon floating and uncertain principles, and will often find himself at a loss.
Chapter XIV
Idea of Duration and its Simple Modes 1. Duration is fleeting extension. There is another sort of distance, or length, the idea whereof we get not from the permanent parts of space, but from the fleeting and perpetually perishing parts of succession. This we call duration; the simple modes whereof are any different lengths of it whereof we have distinct ideas, as hours, days, years, &c., time and eternity.
2. Its idea from reflection on the train of our ideas. The answer of a great man, to one who asked what time was: Si non rogas intelligo, (which amounts to this; The more I set myself to think of it, the less I understand it,) might perhaps persuade one that time, which reveals all other things, is itself not to be discovered. Duration, time, and eternity, are, not without reason, thought to have something very abstruse in their nature. But however remote these may seem from our comprehension, yet if we trace them right to their originals, I doubt not but one of those sources of all our knowledge, viz.
