We having little or no knowledge of what combinations there be of simple ideas existing together in substances, but by our senses, we cannot make any universal certain propositions concerning them, any further than our nominal essences lead us. Which being to a very few and inconsiderable truths, in respect of those which depend on their real constitutions, the general propositions that are made about substances, if they are certain, are for the most part but trifling; and if they are instructive, are uncertain, and such as we can have no knowledge of their real truth, how much soever constant observation and analogy may assist our judgment in guessing. Hence it comes to pass, that one may often meet with very clear and coherent discourses, that amount yet to nothing. For it is plain that names of substantial beings, as well as others, as far as they have relative significations affixed to them, may, with great truth, be joined negatively and affirmatively in propositions, as their relative definitions make them fit to be so joined; and propositions consisting of such terms, may, with the same clearness, be deduced one from another, as those that convey the most real truths: and all this without any knowledge of the nature or reality of things existing without us. By this method one may make demonstrations and undoubted propositions in words, and yet thereby advance not one jot in the knowledge of the truth of things: v. g. he that having learnt these following words, with their ordinary mutual relative acceptations annexed to them; v. g. SUBSTANCE, MAN, ANIMAL, FORM, SOUL, VEGETATIVE, SENSITIVE, RATIONAL, may make several undoubted propositions about the soul, without knowing at all what the soul really is: and of this sort, a man may find an infinite number of propositions, reasonings, and conclusions, in books of metaphysics, school-divinity, and some sort of natural philosophy; and, after all, know as little of God, spirits, or bodies, as he did before he set out. 10. And why.