But reaches no further than actual Sensation.
In fine, then, when our senses do actually convey into our understandings any idea, we cannot but be satisfied that there doth something AT THAT TIME really exist without us, which doth affect our senses, and by them give notice of itself to our apprehensive faculties, and actually produce that idea which we then perceive: and we cannot so far distrust their testimony, as to doubt that such COLLECTIONS of simple ideas as we have observed by our senses to be united together, do really exist together.

But this knowledge extends as far as the present testimony of our senses, employed about particular objects that do then affect them, and no further.

For if I saw such a collection of simple ideas as is wont to be called MAN, existing together one minute since, and am now alone, I cannot be certain that the same man exists now, since there is no NECESSARY CONNEXION of his existence a minute since with his existence now: by a thousand ways he may cease to be, since I had the testimony of my senses for his existence.

And if I cannot be certain that the man I saw last to-day is now in being, I can less be certain that he is so who hath been longer removed from my senses, and I have not seen since yesterday, or since the last year: and much less can I be certain of the existence of men that I never saw.

And, therefore, though it be highly probable that millions of men do now exist, yet, whilst I am alone, writing this, I have not that certainty of it which we strictly call knowledge; though the great likelihood of it puts me past doubt, and it be reasonable for me to do several things upon the confidence that there are men (and men also of my acquaintance, with whom I have to do) now in the world: but this is but probability, not knowledge.
10.