sioned by the great number of simple ideas that go to the making them up. For many of them being compounded, the name occurs much easier than the complex idea itself, which requires time and attention to be recollected, and exactly represented to the mind, even in those men who have formerly been at the pains to do it; and is utterly impossible to be done by those, who, though they have ready in their memory the greatest part of the common words of that language, yet perhaps never troubled themselves in all their lives to consider what precise ideas the most of them stood for. Some confused or obscure notions have served their turns, and many who talk very much of religion and conscience, of church and faith, of power and right, of obstructions and humours, melancholy and choler, would perhaps have little left in their thoughts and meditations, ifone should desire them to think only of the things themselves, and lay by those words, with which they so often confound others, and not seldom themselves also. § 5. But to return to the consideration of truth we must, I say, observe two sorts of propositions that we are capable of making.

Being nothing but the joining or separating ideas without words.

First, mental, wherein the ideas in our understandings are without the use of words put together, or separated by the mind, perceiving or judging of their agreement or disagreement.

Secondly, verbal propositions, which are words, the signs of our ideas, put together or separated in affirmative or negative sentences. By which way of affirming or denying, these signs, made by sounds, are as it were put together or separated one from another. So that proposition consists in joining or separating signs, and truth consists in the putting together or separating those signs, according as the things, which they stand for, agree or disagree.

§ 6. Every one's experience will satisfy When men

L

tions contain real truth, and

when verbal.

tal proposi- him, that the mind, either by perceiving or supposing the agreement or disagreement of any of its ideas, does tacitly within itself put them into a kind of proposition affirmative or negative, which I have endeavoured to express by the terms putting together and separating. But this action of the mind, which is so familiar to every thinking and reasoning man, is easier to be conceived by reflecting on what passes in us when we affirm or deny, than to be explained by words. When a man has in his head the idea of two lines, viz. the side and diagonal of a square, whereof the diagonal is an inch long, he may have the idea also of the division of that line into a certain number of equal parts; v. g. into five, ten, an hundred, a thousand, or any other number, and may have the idea of that inch line being divisible, or not divisible, into such equal parts, as a certain number of them will be equal to the side-line. Now whenever he perceives, believes, or supposes such a kind of divisibility to agree or disagree to his idea of that line, he, as it were, joins or separates those two ideas, viz. the idea of that line, and the idea of that kind of divisibility; and so makes a mental proposition, which is true or false, according as such a kind of divisibility, a divisibility into such aliquot parts, does really agree to that line or no. When ideas are so put together, or separated in the mind, as they or the things they stand for do agree or not, that is, as I may call it, mental truth. But truth of words is something more; and that is the affirming or denying of words one of another, as the ideas they stand for agree or disagree and this again is two-fold; either purely verbal and trifling, which I shall speak of, chap. viii. or real and instructive, which is the object of that real knowledge which we have spoken of already.

Objection $7. But here again will be apt to occur against ver- the same doubt about truth, that did

bal truth, that thus it chimerical.

may all be

about knowledge: and it will be objected, that if truth be nothing but the joining and separating of words in propositions, as the ideas they stand for agree or disagree in men's minds, the knowledge of truth is not so valuable a thing as it is taken to be, nor worth the pains and time men employ in the search of it; since by this account it amounts to no more than the conformity of words to the chimeras of men's brains. Who knows not what odd notions many men's heads. are filled with, and what strange ideas all men's brains are capable of? But if we rest here, we know the truth of nothing by this rule, but of the visionary words in our own imaginations; nor have other truth, but what as much concerns harpies and centaurs as men and horses. For those, and the like, may be ideas in our heads, and have their agreement and disagreement there, as well as the ideas of real beings, and so have as true propositions made about them. And it will be altogether as true a proposition to say all centaurs are animals, as that all men are animals; and the certainty of one as great as the other. For in both the propositions, the words are put together according to the agreement of the ideas in our minds: and the agreement of the idea of animal with that of centaur is as clear and visible to the mind, as the agreement of the idea of animal with that of man; and so these two propositions are equally true, equally certain. But of what use is all such truth to us? § 8. Though what has been said in the foregoing chapter, to distinguish real from imaginary knowledge, might suffice here, in answer to this doubt, to distinguish real truth from chimerical, or (if you please) barely nominal, they dependling both on the same foundation; yet it may not be amiss here again to consider, that though our words signify nothing but our ideas, yet being designed by them to signify things, the truth they contain, when put into propo

Answered,

real truth is about ideas agreeing to things.

sitions, will be only verbal, when they stand for ideas in the mind, that have not an agreement with the reality of things. And therefore truth, as well as knowledge, may well come under the distinction of verbal and real; that being only verbal truth, wherein terms are joined according to the agreement or disagreement of the ideas they stand for, without regarding whether our ideas are such as really have, or are capable of having an existence in nature. But then it is they contain real truth, when these signs are joined, as our ideas agree; and when our ideas are such as we know are capable of having an existence in nature: which in substances we cannot know, but by knowing that such have existed.

Falsehood is the joining of names otherwise than their

ideas agree.

§9. Truth is the marking down in words the agreement or disagreement of ideas as it is. Falsehood is the marking down in words the agreement or disagreement of ideas otherwise than it is. And so far as these ideas, thus marked by sounds, agree to their archetypes, so far only is the truth real. The knowledge of this truth consists in knowing what ideas the words stand for, and the perception of the agreement or disagreement of those ideas, according as it is marked by those words.

General propositions to be treated of more at

large.

§ 10. But because words are looked on as the great conduits of truth and knowledge, and that in conveying and receiving of truth, and commonly in reasoning about it, we make use of words and propositions; I shall more at large inquire, wherein the certainty of real truths, contained in propositions, consists, and where it is to be had; and endeavour to show in what sort of universal propositions we are capable of being certain of their real truth or falsehood.

I shall begin with general propositions, as those which most employ our thoughts, and exercise our contemplation. General truths are most looked after by the mind, as those that most enlarge our know

ledge; and by their comprehensiveness satisfying us at once of many particulars, enlarge our view, and shorten our way to knowledge.

Moral and metaphysical truth.

§ 11. Besides truth taken in the strict sense before-mentioned, there are other sorts of truth; as, 1. Moral truth, which is speaking of things according to the persuasion of our own minds, though the proposition we speak agree not to the reality of things. 2. Metaphysical truth, which is nothing but the real existence of things, conformable to the ideas to which we have annexed their names. This, though it seems to consist in the very beings of things, yet, when considered a little nearly, will appear to include a tacit proposition, whereby the mind joins that particular thing to the idea it had before settled with a name to it. But these considerations of truth, either having been before taken notice of, or not being much to our present purpose, it may suffice here only to have mentioned them.

CHAPTER VI.

Of Universal Propositions, their Truth and Certainty.

Treating of

words ne

cessary to knowledge.

§ 1. THOUGH the examining and judging of ideas by themselves, their names being quite laid aside, be the best and surest way to clear and distinct knowledge; yet, through the prevailing custom of using sounds for ideas, I think it is very seldom practised. Every one may observe how common it is for names to be made use of, instead of the ideas themselves, even when men think and reason within their own breasts; especially if the ideas be very complex, and made up of a great collection of simple ones. This makes the consideration of words and propositions so necessary a part of the treatise of knowledge, that it