words for things, nor suppose that names in books signify real cutities in nature, till they can frame clear and distinct ideas of those entities. It will not perhaps be allowed, if I should set down "substantial forms" and "intentional species," as such that may justly be suspected to be of this kind of insignificant terms: but this I am sure, to one that can form no determined ideas of what they stand for, they signify nothing at all; and all that he thinks he knows about them is to him so much knowledge about nothing, and amounts at most but to a learned ignorance. It is not without all reason supposed that there are many such empty terms to be found in some learned writers, to which they had recourse to etch out their systems, where their understandings could not furnish them with conceptions from things. But yet I believe the supposing of some realities in nature, answering those and the like words, have much perplexed some, and quite misled others in the study of nature. That which in any discourse signifies, "I know not what," should be considered "I know not when." Where men have any conceptions, they can, if they are ever so abstruse or abstracted, explain them, and the terms they use for them. For our conceptions being nothing but ideas, which are all made up of simple ones, if they cannot give us the ideas their words stand for, it

is plain they have none. To what purpose can it be to hunt after his conceptions who has none, or none distinct? He that knew not what he himself meant by a learned term cannot make us know any thing by his use of it, let us beat our heads about it ever so long. Whether we are able to comprehend all the operations of nature, and the manners of them, it matters not to inquire; but this is certain, that we can comprehend no more of them than we can distinctly conceive; and therefore to obtrude terms where we have no distinct conceptions, as if they did contain or rather conceal something, is but an artifice of learned vanity to cover a defect in a hypothesis or our understandings. Words are not made to conceal, but to declare and show something; where they are by those, who pretend to instruct, otherwise used, they conceal indeed something; but that which they conceal is nothing but the ignorance, error, or sophistry of the talker; for there is, in truth, nothing else under them.

§ 30. Wandering.

THAT there is a constant succession and flux of ideas in our minds, I have observed in the former part of this Essay; and every one may take notice of it in himself. This, I suppose, may deserve some part of our care

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in the conduct of our understandings; and I think it may be of great advantage, if we can by use get that power over our minds, as to be able to direct that train of ideas, that so, since there will new ones perpetually come into our thoughts by a constant succession, we may be able by choice so to direct them, that none may come in view but such as are pertinent to our present inquiry, and in such order as may be most useful to the discovery we are upon; or at least, if some foreign and unsought ideas will offer themselves, that yet we might be able to reject them, and keep them from taking off our minds from its present pursuit, and hinder them from running away with our thoughts quite from the subject in hand. This is not, I suspect, so easy to be done as perhaps may be imagined; and yet, for aught I know, this may be, if not the chief, yet one of the great differences that carry some men in their reasoning so far beyond others, where they seem to be naturally of equal parts. A proper and effectual remedy for this wandering of thoughts I would be glad to find. He that shall propose such an one, would do great service to the studious and contemplative part of mankind, and perhaps help unthink ing men to become thinking. I must acknowledge that hitherto I have discovered no other way to keep our thoughts close to their business, but the endeavouring as much as we

can, and by frequent attention and application, getting the habit of attention and application. He that will observe children will find, that even when they endeavour their utmost, they cannot keep their minds from straggling. The way to cure it, I am satisfied, is not angry chiding or beating, for that presently fills their heads with all the ideas that fear, dread, or confusion can offer to them. To bring back gently their wandering thoughts, by leading them into the pa h, and going before them in the train they should pursue, without any rebuke, r so much as taking notice (where it can be avoided) of their roving, I suppose would sooner reconcile and inure them to attention than all those rougher methods which more distract their thought, and, hindering the application they would promote, introduce a contrary habit.

$31. Distinction

DISTINCTION and division are (if I mistake not the import of the words) very different things; the one being the perception of a difference that nature has placed in things; the other, our making a division where there is yet none; at least, if I may be permitted to consider them in this sense, I think I may say of them that one of them is the most necessary and conducive to true knowledge

that can be; the other, when too much made use of, serves only to puzzle and confound the understanding. To observe every the least difference that is in things argues a quick and clear sight; and this keeps the understanding steady, and right in its way to knowledge. But though it be useful to discern every variety that is to be found in nature, yet it is not convenient to consider every difference that is in things, and divide them into distinct classes under every such difference. This will run us, if followed, into particulars (for every individual has something that differences it from another,) and we shall be able to establish no general truths, or else at least shall be apt to perplex the mind about them. The collection of several things into several classes, gives the mind more general and larger views; but we must take care to unite them only in that, and so far as they do agree; for so far they may be united under the consideration for entity itself, that comprehends all things, as general as it is, may afford us clear and rational conceptions. If we would weigh and keep in our minds what it is we are considering, that would best instruct us when we should, or should not branch into farther distinctions, which are to be taken only from a due contemplation of things; to which there is nothing more oppo