not be taken to make any neceffary part of our happinefs. For all that we defire, is only to be happy. But though this general defire of happiness operates conftantly and invariably, yet the fatisfaction of any particular defire can be fufpended from determining the will to any fubfervient action, till we have maturely examined, whether the particular apparent good, which we then defire, makes a part of our real happinefs, or be confiftent or inconfiftent with it. The refult of our judgment upon that examination is what ultimately determines the man, who could not be free if his will were determined by any thing but his own defire guided by his own judgment. I know that liberty by fome is placed in an indifferency of the man, antecedent to the determination of his will. I wish they, who lay fo much ftrefs on fuch an antecedent indifferency, as they call it, had told us plainly, whether this fuppofed indifferency be antecedent to the thought and judgment of the understanding, as well as to the decree of the will. For it is pretty hard to state it between them; i. e. immediately after the judgment of the understanding, and before the determination of the will, becaufe the determination of the will immediately follows the judgment of the understanding : and to place liberty in an indifferency, antecedent to the thought and judgment of the underftanding, feems to me to place liberty in a flate of darkness, wherein we can neither fee nor fay any thing of it; at least it places it in a fubject incapable of it, no agent being allowed capable of liberty, but in confequence of thought and judgment. I am not nice about phrafes, and therefore confent to fay with thofe that love to speak fo, that liberty is placed in indifferency; but it is an indifferency which remains after the judgment of the understanding; yea, even after the determination of the will and that is an indifferency not of the man, (for after he has once judged which is beft, viz. to do, or forbear, he is no longer indifferent) but an indifferency of the operative powers of the man, which remaining equally able to operate, or to forbear operating after, as before the decree of the will, are in à ftate, which,

if one pleases, may be called indifferency; and as far as this indifferency reaches, a man is free, and no farther v. g. I have the ability to move my hand, or to let it reft, that operative power is indifferent to move, or not to move my hand: I am then in that respect perfectly free. My will determines that operative power to reft, I am yet free, because the indifferency of that my operative power to act, or not to act, ftill remains; the power of moving my hand is not at all impaired by the determination of my will, which at prefent orders reft; the indifferency of that power to act, or not to act, is just as it was before, as will appear, if the will puts it to the trial, by ordering the contrary. But if during the rest of my hand, it be feized by a fudden palfy, the indifferency of that operative power is gone, and with it my liberty; I have no longer freedom in that refpect, but am under a neceffity of letting my hand reft. On the other fide, if my hand be put into motion by a convulfion, the indifferency of that operative faculty is taken away by that motion, and my liberty in that cafe is loft: for I am under a neceffity of having my hand move. I have added this, to fhow in what fort of indifferency liberty feems to me to confift, and not in any other, real or imaginary.

§. 72. True notions concerning the nature and extent of liberty are of fo great importance, that I hope I fhall be pardoned this digreffion, which my attempt to explain it has led me into. The idea of will, volition, liberty, and neceffity, in this chapter of power, came naturally in my way. In a former edition of this treatise I gave an account of my thoughts concerning them, according to the light I then had: and now, as a lover of truth, and not a worfhipper of my own doctrines, I own fome change of my opinion, which I think I have difcovered ground for. In what I first writ, I with an unbiaffed indifferency followed truth, whither I thought the led me. But neither being fo vain as to fancy infallibility, nor fo difingenuous as to diffemble my mistakes for fear of blemishing my reputation, I have, with the fame fincere defign for truth

only,

I

only, not been afhained to publish what a feverer inquiry has fuggefted. It is not impoffible but that fome may think my former notions right, and fome (as I have already found) these latter, and fome neither. fhall not at all wonder at this variety in men's opinions; impartial deductions of reafon in controverted points being fo rare, and exact ones in abstract notions not fo very cafy, efpecially if of any length. And therefore I fhould think myself not a little beholden to any one, who would upon thefe, or any other grounds, fairly clear this fubject of liberty from any difficulties that may yet remain.

Before I close this chapter, it may perhaps be to our purpose, and help to give us clearer conceptions about power, if we make our thoughts take a little more exact furvey of action. I have faid above, that we have ideas but of two forts of action, viz. motion and thinking. Thefe, in truth, though called and counted actions, yet if nearly confidered, will not be found to be always perfectly fo. For, if I mistake not, there are inftances of both kinds, which, upon due confideration, will be found rather paffions than actions, and confequently fo far the effects barely of paffive powers in thofe fubjects, which yet on their accounts are thought agents. For in these inftances, the fubftance that hath motion or thought receives the impreffion, where it is put into that action purely from without, and fo acts merely by the capacity it has to receive fuch an impreffion from fome external agent; and fuch a power is not properly an active power, but a mere paffive capacity in the fubject. Sometimes the fubftance or agent puts itfelf into action by its own power, and this is properly active power. Whatsoever modification a fubftance has, whereby it produces any effect, that is called action; v. g. a solid substance by motion operates on, or alters the fenfible ideas of another fubftance, and therefore this modification of motion we call action. But yet this motion in that solid fubftance is, when rightly confidered, but a paffion, if it received it only from fome external agent. So that the active power of motion is in no fubftance

which cannot begin motion in itself, or in another fubftance, when at reft. So likewife in thinking, a power to receive ideas or thoughts, from the operation of any external fubftance, is called a power of thinking: but this is but a paffive power, or capacity. But to be able to bring into view ideas out of fight at one's own choice, and to compare which of them one thinks fit, this is an active power. This reflection may be of fome use to preférve us from miftakes about powers and actions, which grammar and the common frame of languages may be apt to lead us into; fince what is fignified by verbs that grammarians call active, does not always fignify action; v. g. this propofition, I fee the moon, or a ftar, or I feel the heat of the fun, though expreffed by a verb active, does not fignify any action in me, whereby I operate on thofe fubftances; but the reception of the ideas of light, roundnefs and heat, wherein I am not active, but barely paffive, and cannot in that pofition of my eyes, or body, avoid receiving them. But when I turn my eyes another way, or remove my body out of the funbeams, I am properly active; because of my own choice, by a power within myself, I put myself into that motion. Such an action is the product of active power.

§. 73. And thus I have, in a fhort draught, given a view of our original ideas, from whence all the reft are derived, and of which they are made up; which if I would confider, as a philofopher, and examine on what caufes they depend, and of what they are made, I believe they all might be reduced to thefe very few primary and original ones, viz. Extenfion, Solidity, Mobility, or the power of being moved; which by our fenses we receive from body; Perceptivity, or the power of perception, or thinking; Motivity, or the power of moving; which by reflection we receive from our minds. I crave leave to make use of these two new words, to avoid the danger of being mistaken in the use of those which are equivocal. To which if we add Existence, Duration, Number; which belong both to the one and the other; we have, perhaps, all the original ideas, on which the reft depend. For by VOL. I.

T

thefe,

thefe, I imagine, might be explained the nature of colours, founds, taftes, fmells, and all other ideas we have, if we had but faculties acute enough to perceive the feverally modified extenfions and motions of thefe minute bodies, which produce those several sensations in us. But my prefent purpose being only to inquire into the knowledge the mind has of things, by thofe ideas and appearances, which God has fitted it to receive from them, and how the mind comes by that knowledge, rather than into their caufes, or manner of production; I fhall not, contrary to the defign of this effay, fet myfelf to inquire philofophically into the peculiar conftitution of bodies, and the configuration of parts, whereby they have the power to produce in us the ideas of their fenfible qualities: I fhall not enter any farther into that difquifition, it fufficing to my purpose to obferve, that gold or faffron has a power to produce in us the idea of yellow, and fnow or milk the idea of white, which we can only have by our fight, without examining the texture of the parts of those bodies, or the particular figures or motion of the particles which rebound from them, to caufe in us that particular fenfation: though when we go beyond the bare ideas in our minds, and would inquire into their caufes, we cannot conceive any thing else to be in any fenfible object, whereby it produces different ideas in us, but the different bulk, figure, number, texture, and motion of its infenfible parts."

Mixed modes,

what.

CHAP. XXII.

Of mixed Modes.

5. x. HAY

AVING treated of fimple modes in the foregoing chapters, and given feveral inftances of fome

of the most confiderable of them, to fhow what they are, and how we come by them; we are now in the next place to confider those we call mixed modes: fuch

are