Having, by these divisions, given an order and arrangement to our objects, we may now apply ourselves to consider, with the more accuracy, their qualities and relations. The first circumstance that strikes my eye, is the great resemblance betwixt our impressions and ideas in every other particular, except their degree of force and vivacity. The one seem to be, in a manner, the reflection of the other; so that all the perceptions of the mind are double, and appear both as impressions and ideas. When I shut my eyes, and think of my chamber, the ideas I form are exact representations of the impressions I felt; nor is there any circumstance of the one, which is not to be found in the other. In running over my other perceptions, I find still the same resemblance and representation. Ideas and impressions appear always to correspond to each other. This circumstance seems to me remarkable, and engages my attention for a moment. Upon a more accurate survey I find I have been carried away too far by the first appearance, and that I must make use of the distinction of perceptions into _simple_ and _complex_, to limit this general decision, _that all our ideas and impressions are resembling_. I observe that many of our complex ideas never had impressions that corresponded to them, and that many of our complex impressions never are exactly copied in ideas. I can imagine to myself such a city as the New Jerusalem, whose pavement is gold, and walls are rubies, though I never saw any such. I have seen Paris; but shall I affirm I can form such an idea of that city, as will perfectly represent all its streets and houses in their real and just proportions? I perceive, therefore, that though there is, in general, a great resemblance betwixt our _complex_ impressions and ideas, yet the rule is not universally true, that they are exact copies of each other. We may next consider, how the case stands with our _simple_ perceptions. After the most accurate examination of which I am capable, I venture to affirm, that the rule here holds without any exception, and that every simple idea has a simple impression, which resembles it, and every simple impression a correspondent idea. That idea of red, which we form in the dark, and that impression, which strikes our eyes in sunshine, differ only in degree, not in nature. That the case is the same with all our simple impressions and ideas, 'tis impossible to prove by a particular enumeration of them. Every one may satisfy himself in this point by running over as many as he pleases. But if any one should deny this universal resemblance, I know no way of convincing him, but by desiring him to show a simple impression that has not a correspondent idea, or a simple idea that has not a correspondent impression. If he does not answer this challenge, as 'tis certain he cannot, we may, from his silence and our own observation, establish our conclusion.