s are clear and distinct, or obscure and confused,
our knowledge will be so too? To which I answer, No: for our knowledge
consisting in the perception of the agreement or disagreement of any two
ideas, its clearness or obscurity consists in the clearness or obscurity
of that perception, and not in the clearness or obscurity of the ideas
themselves: v. g. a man that has as clear ideas of the angles of a
triangle, and of equality to two right ones, as any mathematician in the
world, may yet have but a very obscure perception of their AGREEMENT,
and so have but a very obscure knowledge of it. [But ideas which, by
reason of their obscurity or otherwise, are confused, cannot produce any
clear or distinct knowledge; because, as far as any ideas are confused,
so far the mind cannot perceive clearly whether they agree or disagree.
Or to express the same thing in a way less apt to be misunderstood:
he that hath not determined ideas to the words he uses, cannot make
propositions of them of whose truth he can be certain.]

CHAPTER III.

OF THE EXTENT OF HUMAN KNOWLEDGE.

1. Extent of our Knowledge.

Knowledge, as has been said, lying in the perception of the agreement or
disagreement of any of our ideas, it follows from hence, That,

First, it extends no further than we have Ideas.

First, we can have knowledge no further than we have IDEAS.

2. Secondly, It extends no further than we can perceive their Agreement
or Disagreement.

Secondly, That we can have no knowledge further than we can have
PERCEPTION of that agreement or disagreement. Which perception being: 1.
Either by INTUITION, or the immediate comparing any two ideas; or, 2.
By REASON, examining the agreement or disagreement of two ideas, by
the intervention of some others; or, 3. By SENSATION, perceiving the
existence of particular things: hence it also follows:

3. Thirdly, Intuitive Knowledge extends itself not to all the relation
of all our Ideas.

Thirdly, That we cannot have an INTUITIVE KNOWLEDGE that shall extend
itself to all our ideas, and all that we would know about them; because
we cannot examine and perceive all the relations they have one to
another, by juxta-position, or an immediate comparison one with another.
Thus, having the ideas of an obtuse and an acute angled triangle, both
drawn from equal bases, and between parallels, I can, by intuitive
knowledge, perceive the one not to be the other, but cannot that
way know whether t