any clear or distinct perceptions; or whereof (as it has, perhaps, too often happened) we have not any notions at all.

Our capacity suited to our state and concerns.—For, though the comprehension of our Understandings comes exceeding short of the vast extent of things, yet we shall have cause enough to magnify the bountiful Author of our being for that proportion* and degree of Knowledge he has bestowed on us, so far above all the rest of the inhabitants of this our mansion. Men have reason to be well satisfied with what God hath thought fit for them, since he has given them, as St. Peter says, návrа πρòs ζωὴν καὶ εὐσέβειαν, “whatsoever is necessary for the conveniences of life, and information of virtue;” and has put within the reach of their discovery the comfortable provision for this life, and the way that leads to a better. How short soever their Knowledge may come of a universal or perfect comprehension of whatsoever is, it yet secures their great concernments that they have light enough to lead them to the Knowledge of their Maker, and the sight of their own duties. It will be no excuse for an idle and untoward servant, who would not attend his business by candle-light, to plead that he had not broad sunshine. The candle that is set up in us shines bright enough for all our purposes. The discoveries we can make with this ought to satisfy us; and we shall then use our Understandings aright, when we entertain all objects in that way and proportion that they are suited to our Faculties, and upon

those grounds they are capable of being proposed to us; and not peremptorily or intemperately require Demonstration, and demand Certainty, where Probability only is to be had, and which is sufficient to govern all our concernments. If we will disbelieve everything because we cannot certainly know all things, we shall do much as wisely as he who would not use his legs, but sit still and perish, because he had no wings to fly.

Knowledge of our capacity a cure of scepticism and idleness.—When we know our own strength, we shall the better know what to undertake with hopes of success; and when we have well surveyed the powers of our own minds, and made some estimate [of] what we may expect from them, we shall not be inclined either to sit still, and not set our thoughts on work at all, in despair of knowing any thing; or, on the other side, question everything, and disclaim all Knowledge, because some things are not to be understood. It is of great use to the sailor to know the length of his line, though he cannot with it fathom all the depths of the ocean; it is well he knows that it is long enough to reach the bottom at such places as are necessary to direct his voyage, and caution him against running upon shoals that may ruin him. Our business here is not to know all things, but those which concern our conduct. If we can find out those measures whereby a rational creature, put in that state [in] which man is in this world, may and ought to govern his opinions, and actions depending thereon, we need not be troubled that some other things escape our knowledge.

What "idea" stands for.-IDEA being that term which, I think, serves best to stand for whatsoever is the

tinct," as more likely to direct men's thoughts to my meaning in this matter. By those denominations, I mean some object in the mind, and consequently determined, i. e. such as it is there seen and perceived to be. This, I think, may fitly be called a "determinate" or "determined" idea, when such as it is at any time objectively in the mind, and so determined there, it is annexed, and without variation determined, to a name or articulate sound which is to be steadily the sign of that very same object of the mind, or determinate idea.

To explain this a little more particularly: By "determinate" when applied to a simple idea, I mean that simple appearance which the mind has in its view, or perceives in itself, when that idea is said to be in it. By "determinate" when applied to a complex idea, I mean such an one as consists of a determinate number of certain simple or less complex ideas, joined in such a proportion and situation as the mind has before its view, and sees in itself, when that idea is present in it, or should be present in it when a man gives a name to it. I say "should be;" because it is not every one, nor perhaps any one, who is so careful of his language as to use no word till he views in his mind the precise determined idea which he resolves to make it the sign of. The want of this is the cause of no small obscurity and confusion in men's thoughts and discourses.

I know there are not words enough in any language to answer all the variety of ideas that enter into men's discourses and reasonings. But this hinders not but that when any one uses any term, he may have in his mind a determined idea which he makes it the sign of,

and to which he should keep it steadily annexed during that present discourse. Where he does not or cannot

do this, he in vain pretends to clear or distinct ideas: it is plain his are not so; and therefore there can be expected nothing but obscurity and confusion, where such terms are made use of which have not such a precise determination.

Upon this ground I have thought "determined ideas" a way of speaking less liable to mistake than “clear and distinct:" and where men have got such determined ideas of all that they reason, inquire, or argue about, they will find a great part of their doubts and disputes at an end. The greatest part of the questions and controversies that perplex mankind, depending on the doubtful and uncertain use of words, or (which is the same) indetermined ideas, which they are made to stand for; I have made choice of these terms to signify, 1. Some immediate object of the mind, which it perceives and has before it, distinct from the sound it uses as a sign of it. 2. That this idea, thus determined, i. e. which the mind has in itself, and knows and sees there, be determined without any change to that name, and that name determined to that precise idea. If men had such determined ideas in their inquiries and discourses, they would both discern how far their own inquiries and discourses went, and avoid the greatest part of the disputes and wranglings they have with others.

*

tinct," as more likely to direct men's thoughts to my meaning in this matter. By those denominations, I mean some object in the mind, and consequently determined, i. e. such as it is there seen and perceived to be. This, I think, may fitly be called a "determinate" or "determined" idea, when such as it is at any time objectively in the mind, and so determined there, it is annexed, and without variation determined, to a name or articulate sound which is to be steadily the sign of that very same object of the mind, or determinate idea.

To explain this a little more particularly: By "determinate" when applied to a simple idea, I mean that simple appearance which the mind has in its view, or perceives in itself, when that idea is said to be in it. By "determinate" when applied to a complex idea, I mean such an one as consists of a determinate number of certain simple or less complex ideas, joined in such a proportion and situation as the mind has before its view, and sees in itself, when that idea is present in it, or should be present in it when a man gives a name to it. I say "should be;" because it is not every one, nor perhaps any one, who is so careful of his language as to use no word till he views in his mind the precise determined idea which he resolves to make it the sign of. The want of this is the cause of no small obscurity and confusion in men's thoughts and discourses.

I know there are not words enough in any language to answer all the variety of ideas that enter into men's discourses and reasonings. But this hinders not but that when any one uses any term, he may have in his mind a determined idea which he makes it the sign of,