the real essences of species, is the supposition before mentioned,
that nature works regularly in the production of things, and sets the
boundaries to each of those species, by giving exactly the same real
internal constitution to each individual which we rank under one general
name. Whereas any one who observes their different qualities can hardly
doubt, that many of the individuals, called by the same name, are, in
their internal constitution, as different one from another as several of
those which are ranked under different specific names. This supposition,
however, that the same precise and internal constitution goes always
with the same specific name, makes men forward to take those names for
the representatives of those real essences; though indeed they signify
nothing but the complex ideas they have in their minds when they use
them. So that, if I may so say, signifying one thing, and being supposed
for, or put in the place of another, they cannot but, in such a kind of
use, cause a great deal of uncertainty in men's discourses; especially
in those who have thoroughly imbibed the doctrine of SUBSTANTIAL
FORMS, whereby they firmly imagine the several species of things to be
determined and distinguished.


21. This Abuse contains two false Suppositions.

But however preposterous and absurd it be to make our names stand for
ideas we have not, or (which is all one) essences that we know not,
it being in effect to make our words the signs of nothing; yet it is
evident to any one who ever so little reflects on the use men make
of their words, that there is nothing more familiar. When a man asks
whether this or that thing he sees, let it be a drill, or a monstrous
foetus, be a MAN or no; it is evident the question is not, Whether that
particular thing agree to his complex idea expressed by the name man: