mind of the most attentive reader loses the sight of it, as it is more than probable the writer himself did; for in things crumbled into dust, it is in vain to affect or pretend order, or expect clearness. To avoid confusion by too few or too many divisions, is a great skill in thinking as well as writing, which is but the copying our thoughts; but what are the boundaries of the mean between the two vicious excesses on both hands, I think is hard to set down in words: clear and distinct ideas is all that I yet know able to regulate it. But as to verbal distinctions received and applied to common terms, i. e. equivocal words; they are more properly, I think; the business of criticisms and dictionaries than of real knowledge and philosophy, since they, for the most part, explain the meaning of words, and give us their several significations. The dexterous management of terms, and being able to fend and prove with them, I know has, and does pass in the world for a great part of learning; but it is learning distinct from knowledge; for knowledge consists only in perceiving the habitudes and relations of ideas one to another, which is done without words; the intervention of a sound helps nothing to it. And hence we see that there is least use of distinctions where there is most knowledge; I mean in mathematics, where men have determined ideas without known names to them; and so

can,

there being no room for equivocations, there is no need of distinctions. In arguing, the opponent uses as comprehensive and equivocal terms as he can to involve his adversary in the doubtfulness of his expressions: this is expected, and therefore the answer on his side makes it his play to distinguish as much as he and thinks he can never do it too much; nor can he indeed in that way wherein victory may be had without truth and without knowledge. This seems to me to be the art of disputing. Use your words as captiously as you can in your arguing on one side, and apply distinctions as much as you can on the other side to every term, to nonplus your opponent; so that in this sort of scholarship, there being no bounds set to distinguishing, some men have thought all acuteness to have lain in it and therefore in all they have read or thought on, their great business has been to amuse themselves with distinctions, and multiply to themselves divisions, at least, more. than the nature of the thing required. There seems to me, as I said, to be no other rule for this, but a due and right consideration of things as they are in themselves. He that has.settled in his mind determined ideas, with names affixed to them, will be able both to discern their differences one from another, which is really distinguishing; and, where the penury of words affords not terms answering every

distinct idea, will be able to apply proper distinguishing terms to the comprehensive and equivocal names he is forced to make use of. This is all the need I know of distinguishing terms; and in such verbal distinctions, each term of the distinction, joined to that whose signification it distinguishes, is but a distinct name for a distinct idea. Where they are so, and men have clear and distinct conceptions that answer their verbal distinctions, they are right, and are pertinent as far as they serve to clear any thing in the subject under consideration. And this is that which seems to me the proper and only measure of distinctions and divisions; which he that will conduct his understanding right, must not look for in the acuteness of invention, nor the authority of writers, but will find only in the consideration of things themselves, whether he is led into it by his own meditations, or the information of books.

An aptness to jumble things together, wherein can be found any likeness, is a fault in the understanding on the other side, which will not fail to mislead it, and by thus lumping of things, hinder the mind from distinct and accurate conceptions of them.

$ 32. Similes.

To which let me here add another near of kin to this, at least in name, and that is letting the mind upon the suggestion of any new notion, run immediately after similes to make it the clearer to itself; which, though it may be a good way, and useful in the explaining our thoughts to others; yet it is by no means a right method to settle true notions of any thing in ourselves, because similes always fail in some part, and come short of that exactness which our conceptions should have to things if we would think aright. This indeed makes men plausible talkers; for those are always most acceptable in discourse who have the way to let their thoughts into other men's minds with the greatest ease and facility; whether those thoughts are well formed and correspond with things, matters not; few men care to be instructed but at an easy rate. They, who in their discourse strike the fancy, and take the hearer's conceptions along with them as fast as their words flow, are the applauded talkers, and go for the only men of clear thoughts. Nothing contributes so much to this as similes, whereby men think they themselves understand better, because they are the better understood. But it is one thing to think right, and another thing to know the

right way to lay our 'thoughts before others with advantage and clearness, be they right or wrong. Well chosen similes, metaphors, and allegories, with method and order, do this the best of any thing, because being taken from objects already known, and familiar to the understanding, they are conceived as fast as spoken; and the correspondence being concluded, the thing they are brought to explain and elucidate is thought to be understood too. Thus fancy passes for knowledge, and what is prettily said is mistaken for solid. I say not this to decry metapher, or with design to take away that ornament of speech; my business here is not with rhetoricians and orators, but with philosophers and lovers of truth; to whom I would beg leave to give this one rule whereby to try whether, in the application of their thoughts to any thing for the improvement of their knowledge, they do in truth comprehend the matter before them really such as it is in itself. way to discover this is to observe, whether in the laying it before themselves or others, they make use only of borrowed representations and ideas foreign to the things which are applied to it by way of accommodation, as bearing some proportion or imagined likeness to the subject under consideration. Figured and metaphorical expressions do well to illustrate more abstruse and unfamiliar ideas which

The