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Given at our Court at St. James's the Twenty Firft Day of
March, 1758, in the Thirty Firft Year of Our Reign.
By Hi^ Majefty's Command.
W. PITT.
THE
IMPROVEMENT
O F T H E
MIND:
O R, A
SUPPLEME NT
TO THE
ART OF LO G I CK :
Containing a Variety of
REMARKS AND RULE S
FOR THE
ATTAINMENT and COMMUNICATION of
ufeful KNOWLEDGE, in RELIGION, in
the SCIENCES, and in common LIFE.
By I. W A T T S, D. D.
The FIFTH EDITION.
LONDON:
Printed for J. BUCKLAND, and T. LONGMAN, in Pater-
Nofter-Row ; M. WAUGH,. in Lombard-Street ; E. and
C. DILLY, in the Poultry ; and T. FIELD, and Co. in
Leadenhall-Street. M DCC LXVIII.
It
30
f
R *
MAR 2 2 1966 J
T H .
PREFACE,
N the laft Page of the
Treatife of Logic, which
^ published many Years
ago, it is obferved that
there are feveral other Things
which might affift the Cultivation
of the Mind and its Improvement
in Knowledge, which are not lifu-
ally reprefented among the Princi-
ples or Precepts of that Art or Sci-
ence. Thefe are the Subjects
which compofe this Book ; thefe
are the Sentiments and Rules, ma-
ny of which I had then in VieWj
and which I now venture into pub-
lick Light.
THE prefent freatife^ if it may
aflume the Honour of that Name,
is made up of a Variety of Remarks
and Directions for the Improvement
of the Mind in ufeful Knowledge.
It was collected from the Obferva-
A 3 tions
vi PREFACE.
tions which I had made on my own
Studies, and on the Temper and Sen-
timents, the Humour and Conduct of
other Men in their Purfuit of Learn-
ing, or in the Affairs of Life ; and
it has been confiderably affifted by
occalional Collections in the Courfe
of my reading, from many Authors
and on different Subjects. I confefs irt
far the greateft Part I ftand bound in
o
anfwer for the Weakneffes or Defects
that will be found in thefe Papers,
not being able to point to other Wri-
ters, whence the twentieth Part of
them are derived,
THE Work was compofed at
different Times and by flow Degrees.
Now and then indeed it fpead it-
felf into Branches and Leaves like
a Plant in April^ and advanced fe-
ven or eight Pages in a Week ; and
fometimes it lay by without Growth,
like a Vegetable in the Winter, and
did not increafe half fo much in the
Revolution of a Year.
As
PREFACE. vii
As thefe Thoughts occurred to me
in Reading or Meditation, or in my
Notices of the various Appearances
of Things among Mankind, they
were thrown under thofe Heads
which make the prefent Titles of the
Chapters, and were by Degrees re-
duced to fomething like a Method^
fuch as the Subject would admit.
ON thefe Accounts it is not to
be expected that the fame accurate
Order fhould be obferved either in
the whole Book, or in the particu-
lar Chapters thereof, which is necef-
fary in the Syftem of any Science,
whofe Scheme is projected at once,
A Book which has been twenty
j
Years a writing may be indulged in
fome Variety of Stile and Manner^
though I hope there will not be found
any great Difference of Sentiment ;
for wherein I had improved in later
Years beyond what I had firft writ-
ten, a few Dafhes and Alterations
have corrected the Miftakes : And if
A 4 the
viii PREFACE.
the Candour of the Reader will but
allow what is defective in one Place
to be fupplied by Additions from
another, I hope there will be found
a fufficient Reconciliation of what
might feem at firft to be fcarce con-
fident.
THE Language and Drefs of
thefe Sentiments is fuch as the pre-
fent Temper of Mind dictated, whe-
ther it were grave or pleafant, fevere
or fmiling. If there has been any
thing exprefTed with too much Seve-
rity, I fufpecl: it will be found to fall
upon thofe fneering or daring Writers
of the Age againft Religion and
againft the Chriftian Scheme, who
feem to have left Reafon or Decency
or both behind them in fame of their
Writings.
THE fame Apology of the Length
of Years in compering this Book,
may ferve alfo to excufe a Repeti-
tion of the fame Sentiments which
may happen to be found in dif-
ferent
PREFACE. i*
ferent Places without the Author's
Defign ; but in other Pages it was
intended, fo that thofe Rules for
the Conduct of the Underftanding
which are rnoft necefiary, fliould
be fet in feveral Lights, that they
might with more Frequency and
more Force imprefs the Soul. I (hall
be fufficiently fatisfied with the good
Humour and Lenity of rny Readers,
if they will pleafe to regard thefe
Papers as Parcels of imperfect
Sketches, which were defigned by
a fudden Pencil, and in a thoufand
leifure Moments, to be one Day
collected into Landfkips of fome
little Profpec^s in the Regions of
Learning and in the World of com-
mon Life, pointing out the faireft
and moft fruitful Spots, as well as
the Rocks and Wilderneffes and
faithlefs Morafles of the Coun-
try. But I feel Age advancing
upon me, and my Health is in-
fufficient to perfecl what I had de~
i iigned,
x PREFACE.
figned, to increafe and amplify thefe
Remarks, to confirm and improve
thefe Rules, and to illuminate the
feveral Pages, with a richer and more
beautiful Variety of Examples. The
Subject is almoft endlefs, and new
Writers in the prefent and in fol-
lowing Ages may ftill find fufficient
Follies, WeaknefTes, and Dangers
among Mankind to be reprefented
in fuch a Manner as to guard Youth,
againft them.
THESE Hints, fuch as they are, I
hope may be rendered fome Way ufe-
ful to Perfons in younger Years, who
will favour them with aPerufal, and
who would feek the Cultivation of
their own Underftandings in the ear^
ly Days of Life. Perhaps they may
find fomething here which may wa-
ken a latent Genius, and direct the
Studies of a willing Mind. Perhaps
it may point out to a Student now
and then what may employ the moft
ufeful Labours of his Thoughts, and
i accele-
PREFACE. xi
accelerate his Diligence in the moft
momentous Enquiries. Perhaps a
fprightly Youth may here meet with
fomething to guard or warn him
againft Miftakes, and with-hold him
at other Times from thofe Purfuits
which are like to be fruitlefs and
difappointing.
LET it be obferved alfo that in
our Age feveral of the Ladies purfue
Science with Succefs ; and others of
them are defirous of improving their
Reafon even in common Affairs of
Life, as well as the Men : Yet the
Characters which are here drawn
occafionally are almoft univerfally
applied to one Sex ; but if any of the
other mail find a Character which fuits
them, they may by a fmall Change of
the Termination apply and affume it
to themfelves, and accept the In-
ftruclion, the Admonition, or the
Applaufe which is defigned in it.
THERE i$ yet another Thing
which it is neceflary my Reader
fhould
PREFACE.
fliould be informed of; but whether*
he will call it fortunate or unhappy j
I know not. It is fufficiently evi-
dent that the Book confifts of two
Parts : Theory? lays down Remarks
and Rules how we may attain ufeful
Knowledge ourf elves ; and \htfeco7idj
how we may beft communicate it to
others. Thefe were both defigned
to be printed in this Volume : But
a Manufcript which hath been near
twenty Years in Hand, may be eafi-
ly fuppofed to allow of fuch Diffe-
rence in the Hand-writing, fo ma-
ny Lines altered, fo many Things in-^
terlined., and fo many Paragraphs and
Pages here and there inferted, that
it was not eafy to compute the
Number of Sheets that it would
make in Print : And it now ap-
pears that the Remarks and Rules
about the Communication of Know-
ledge being excluded here, they muft
be left to another Volume ; where-
in will be contained various Obfer-
vations
PREFACE, xiii
vat ions relating to Methods of In-
Jlruftion, the Style and Manner of
it, the Way of convincing other Per-
fons, of guarding Youth againjl Pre-
judices^ of treating and managing
the Prejudices of Men^ of the Ufe
and Abufe of Authority ^ of Educa-
tion^ and of the various ^Things in
which Children and Youth fhould be
inftruEled) of their proper Bufmefs
and Diversions , and of the Degrees
of Liberty andRejlraint therein, &c.
Of all which I had once defined
o
a more compleat Treatife ; but my
Years advancing I now defpair to
finifh it.
THE Effays or Chapters on thefe
Subjects being already written, if I
am favoured with a tolerable De-
gree of Health, will be put to the
Prefs when the favourable Accep-
tance of this firft Part (hall give fuf-
ficient Encouragement to proceed.
THE
The TITLES of the Chapters, or a
General View of the CONTENTS
of the BOOK.
Page
CT*HE Introduction. i
CHAP. I. General Rules for the Improve-
ment of Knowledge. 6
CHAP. II. Five Methods of Improving dc-
fcribed and compared, viz. Obfervation,
Reading, Inftrudlion by Lectures, Con-
verfation and Study, w/V/5 their feveral Ad-
vantages and DefeEts. 30
CHAP. III. Of Obfervation, either by the
Senfes cr the Mind. 49
C H A P. IV. Of Reading and Books, with
Directions relating thereto. 60
CHAP. V. The Judgment of Books, both
Approbation and Cenfure. 78
CHAP. VI. Of living Inftruttions and
Letfures, of Teachers and Learners. 98
CHAP. VII. Of learning a Language ',
particularly the Latin. 104
OH A P.
'Titles of the Chapter s. Sec.
CHAP. VIII. Of enquiring into the Senfe
and Meaning of any Writer or Speaker,
whether human or divine. P a g e i * ^
CHAP. IX. Of Conservation and profiting
by it, and of Perfons Jit or unfit for free
Converfe. 124.
CHAP. X. OfDifputes, and general Rule 3
relating to them. 149
CHAP. XL (ySocratical Difputation, by
>ueftion and Anfwer. 168
CHAP. XII. Of Forenfic Difputes, in
Courts ofjujiice or public ^JJemblies. 173
CHAP. XIII. Of Academick or Scbolaf-
tick Difputes, and the Rules of them, and
how far they may be ufeful. 177
CHAP. XIV. Of Study or Meditation,
and thejinal Determination of Things fry our
own Judgment. 193
CHAP. XV. Ofjixing the Attention. 2 1 1
CHAP. XVI. Of enlarging the Capacity of
the Mind. 217
CHAP.
Titles of the Chapters, &c.
CHAP. XVII. Of the Memory, and tie
Improvement thereof. P a g e 245
CHAP. XVIII. Of determining a $uef-
tion ; fever at Cautions about it ; of Reafon
and Revelation -, of Argument and Ridicule ;
of Ajjent only in Proportion to Evidence, &c.
281
CHAP. XIX. Of enquiring into Caufes and
10
CHAP. XX. Of the Sciences, and tbeiy
Uje in particular Projejjicw. 3 1 6
THE
^^V^h^^
..j*.-" \.3x&x --..n- - --- ^-'"X*K" rt-.'
THE
IMPROVEMENT
O F T H E
MIND.
THE FIRST PART.
Directions for the Attainment of
ufeful Knowledge.
INTRODUCTION.
O Man is obliged to learn and
2 "NT 8 know every Thing ; this -can
yg neither be fought or required,
!G()809(jM! for it is utterly impoffible : Yet
all Perfons are under fome Obligation to im-
prove their own Underjtanding> otherwife it
will be a barren Defart, or a Foreft over^
B grown
2 INTRODUCTION
grown with Weeds and Brambles. Uni-
verfal Ignorance or infinite Errors will over-
fpread the Mind, which is utterly neglected
and lies without any Cultivation.
SKILL in the Sciences is indeed the Bu-
finefs and ProfefTion but of a fmall Part of
Mankind : But there are many others placed
in fuch an exalted Rank in the World, as
allows them much Leifure and large Op-
portunities to cultivate their Reafon, and to
beautify and enrich their Minds with various
Knowledge. Even the lower Orders of
o
Men have particular Callings in Life, where-
in they ought to acquire a juft Degree of
Skill, and this is not to be done well with-
out thinking and reajbnmg about them.
THE common Duties and Benefits of So-
ciety, which belong to every Man living,
as we are focial Creatures, and even our
native and necerTary Relations to a Family,
a Neighbourhood, or a Government, oblige
all Perfons whatfoever to ufe their reafonlng
Powers upon a thoufand Occafions ; every
Hour of Life calls for Ibme regular Exercife
o
of our Judgment as to Times and Things,
Perfons and Actions j without a prudent
and difcreet Determination in Matters before
us, we mail be plunged into perpetual Er-
rors in our Conduct. Now that which
fhould always be practifed, muft at fome
time be learnt.
BESIDES,
to the Minis Improvement. 3
BESIDES, every Son and Daughter of A-
dam has a moft important Concern in the
Affairs of a Life to come, and therefore it
is a Matter of the higheft Moment for every
one to underftand, to judge-, and to reafon
right about the Things of Religion. It is
in vain for any to fay, We have no Leifure
cr Time for it. The daily Intervals of Time
and Vacancies from neceffary Labour, to-
gether with the one Day in feven in the
Chriflian World, allows fufficient Time for
this, if Men would but apply themfelves to
it with half fo much Zeal and Diligence as
they do to the Trifles and Amufements of
this Life ; and it would turn to infinitely
better Account.
THUS it appears to be the necefiary Duty
and the Intereft of every Perfon living to////*
prove bis Under/landing, to inform bis 'Judg-
ment^ to treasure up ufeful Knowledge, and
to acquire the Skill of good Reajmiingy as far
as his Station, Capacity and Circumftan-
ces, furnifh him with proper Means for it.
Our Miftakes in Judgment may plunge us
into much Folly and Guilt in Practice. By
acting without Thought or Reafon, we di-
honour the God that made us reafonable
Creatures, we often become injurious to our
Neighbours, Kindred cr Friends, and we
bring Sin and Mifery upon oitrjehes : For
we are accountable to God our Judge for
every Part of our irregular and miflaken
B 2 Con-
4 INTRO D U<C riO N
Conduct, where he hath given us fufficient
Advantages to guard againft thofe Miftakes.
IT is the Defign of Logic to give this Im-
provement to the Mind, and to teach us the
right life of Reafon in the Acquirement and
Communication of all ufeful Knowledge :
Though the greateft Part of Writers on that
Subject have turned it into a Competition
of hard Words, Trifles and Subtilties for
the meer Ufe of the Schools, and that only
to amufe the Minds and the Ears of Men
with empty Sounds, which flatter their Va-
nity, and puff up their Pride with a pom-
pous and glittering Shew of falfe Learning ;
and thus they have perverted the great and
valuable Defimi of that Science.
' >
A few modern Writers have endeavour-
en to recover the Honour of Logic, fince
that excellent Author of the Art of "Ttink-
ing led the Way : Among the reft I have
prefumed to make an Attempt of the fame
Kind, in a Treatife publimed feveral Years
ago, wherein it was my conftant Aim to aflift
the reafoning Powers of every Rank and
Order of Men, as well as to keep an Eye
to the beft Intereft of the Schools and the
Candidates of true Learning. There I have
endeavoured to (hew the Miftakes we are
expofed to in our Conception, Judgment and
Reafoning ; and pointed to the various
Springs of them. I have alfo laid down many
general and particular Rules how to efcape Er-
ror,
to the Mind's Improvement. 5
ror, and attain Truth in Matters of the
civil and religious Life, as well as in the
Sciences.
BUT there are feveral other Obfervations
very pertinent to this Purpofe, which have
not fallen fo directly under any of thofe
Heads of Difcourfe, or at leaft they would
have fwelled that Treatife to an improper
Size ; and therefore I have made a diftindl
Collection of them here out of various Au-
thors, as well as from my own Obfervation,
and fet them down under the following
Heads.
THE learned World who has done fo much
unmerited Honour to that Logital Trea-
tife, as to receive it into our flourtfliing
Univerfities, may poffibly admit this as a
Second Part, or Supplement to that Treatife.
And I may venture to perfuade myfelf, that
if the common and the bufy Ranks of
Mankind, as well as the Scholar and the
Gentleman, would but tranfcribe fuch Rules
into their Underftanding, and praclife them
upon all Occafions, there would be much
more Truth and Knowledge found among
Men j and it is reafonable to hope that Juf-
tice, Virtue and Goodnefi would attend as the
happy Confequents.
B i CHAP.
General Rules CHAP. I,
CHAP. I.
General RULES for the Improvement
KNOWLEDGE *.
I. Rule. T~^ E E P L Y poffefs your Mind
J with the vaft Importance of
a good Judgment, and the rich and inefti-
mable Advantage of right Reafoning. Re-
view the Inftances of your own Miiconduct
in Life ; think ferioufly with yourfelves how
many Follies and Sorrows you had efcaped,
and how much Guilt and Mifery you had
prevented, if from your early Years you
had but taken due Pains to judge aright
concerning Perfons, Times and Things.
This will awaken you with lively Vigour to
addrefs yourfelves to the Work of improving
your reafoning Powers, and feizing every
Opportunity and Advantage for that End.
II. Rule. CONSIDER the Weaknejfes,
Frailties and Mi flakes of human Nature in
general, which arife from the very Conjli-
* Though the moft of thefe following Rules are chiefly
addreflTed to thofe whom their Fortune or their Station re-
quire to addidl themfelves to the peculiar Improvement of
their Minds in greater Degrees of Knowledge, yet every one
who has Leiiure and Opportunity to be acquainted with
fuch Writings as thefe, may find iomething among them for
their own Ufe.
tution
to obtain Knowledge. j
tution of a Scid united to an animal Body,
and fubjeded to many Inconveniencies there-
by. Confider the many additional Weak-
nefTes, Miftakes and Frailties which are de-
rived from our original Apojlacy and Fall from
a State of Innocence ; how much our Powers
of Underftanding are yet more darkened,
enfeebled, and impofed upon by our Senfes,
our Fancies, and our unruly Paffions, C-JV.
Confider the Depth and Difficulty of many
Truths, and the jlattcring Appearances of
Faljlxod, whence arifes an infinite Variety
of Dangers to which we are expoied in our
Judgment of Things. Read with Greedi-
nefs thofe Authors that treat of the Doctrine
of Prejudices , PrepoffeJJiom and Springs of
Error, on purpofe to make your Soul watch-
ful on all bides, that it fuffer itfelf as far as
poffible to be impofed upon by none of 'them.
See more on this Subject, Logic, Part II.
Chap. 3. and Part III. Chap. 3.
III. Rule. A SLIGHT View of Things fo
momentous is not fufficient. You mould
therefore contrive and pradife fome proper
Methods to acquaint yourfelf ivith your own
Ignorance, and to impreis your Mind with
a deep and painful Senfe of the low and im-
perfect Degrees of your prefent Knowledge,
that you may be incited with Labour and
Activity to puriue after greater Meafures.
Among others you may find fome fuch
Methods as thefe iuccefsful.
B 4 i. TAKE
8 General Rules CHAP. I.
1. TAKE a wide Survey now and then
of the vaft and unlimited Regions of Learn-
ing. Let your Meditations run over the
Names of all the Sciences, with their nu-
merous Branchings, and innumerable par-
ticular Themes of Knowledge ; and then
reflect how few of them you are acquaint-
ed with in any tolerable Degree. The moft
learned of Mortals will never rind Occafion
to act over again what is fabled of Alexander
the Great, that when he had conquered
what was called the Eaftern World, he wept
for want of more Worlds to conquer. The
Worlds of Science are immenfe and end-
lefs.
2. THINK what a numberlefs Variety of
Queftiom and Difficulties there are belonging
even to that particular Science, in which you
have made the greater! Progrefs, and how
few of them there are in which you have
arrived at a final and undoubted Certainty j
excepting only thofe Queftions in the pure
and fimpk Mathematicks, whofe Theorems
are demonftrable and leave fcarce any Doubt;
and yet even in the Purfuit of fome few of
thefe, Mankind have been ftrangely be-
wildered.
3. SPEND a few Thoughts fometimes on
the puzzling Enquiries concerning Vacuums
and Atoms, the Dctfrine of Infinites, Indi-
yifibles and Incommensurable* in Geometry,
wherein there appear fome infolvable Diffi-
culties \
to obtain Knowledge. 9
culties : Do this on Purpofe to give you a
more fenfible Impreffion of the Poverty of
your Understanding, and the Imperfection
of your Knowledge. This will teach you
what a vain Thing it is to fancy that you
know all Things, and will inftruct you to
think modeftly of your prefent Attainments,
when every Dujl of the Earth, and every
Inch of empty Space, furmounts your Under-
ftanding, and triumphs over your Prefump-
tion. Aritbmo had been bred up to Ac-
counts all his Life, and thought himfelf a
compleat Mafter of Numbers, But when
he was pufhed hard to give the Square Root
of the Number 2, he tried at it, and laboured
long in millesimal Fractions, till he confefTed
there was no end of the Enquiry ; and yet
he learnt fo much Modefty by this perplex-
ing Question, that he was afraid to fay,
It 'was an impoffible Tubing. It is fome good
Degree of Improvement when we are afraid
to be pofitive.
4. READ the Accounts of thofe a jaft
Treafures of Knowledge which fome of the
Dead have poffeffed, and .fome of the Liv-
ing do poflefs. Read and be afton idled at
the almoft incredible Advances which have
been made in Science. Acquaint your-
felves with fome Perfons of great Learning,
that by Converfe among them, and compar-
ing yourfelf with them, you may acquire
a mean Opinion of your own Attainments,
and
jo General Rules CHAP. I.
and may thereby be animated with new
Zeal, to equal them as far as poffible, or
to exceed -, thus let your Diligence be quick-
ned by a generous and laudable Emulation.
If Vanillm had never met with Scitorio and
Polydes, he had never imagined himfelf a
meer Novice in Philofophy, nor ever fet
himfelf to ftudy in good earned.
REMEMBER this, that if upon fome few
fuperfkial Acquirements you value, exalt
and fwell yourfelf as though you were a Man
of Learning already, you are thereby build-
ing a mod unpayable Barrier againft all Im-
provement j you will lie down and indulge
Idlenefs, and reft yourfelf contented in the
midft of deep and fhameful Ignorance.
Multi ad Scientiam pervenijfent Ji fe illuc
fervefiij/e non putajjent,
IV. Rule. PRESUME not too much upon
a bright Genius, a ready Wit> and good Parts,
for this without Labour and Study will never
make a Man of Knowledge and Wifdom.
This has been an unhappy Temptation to
Perfons of a vigorous and gay Fancy to de-
fpife Learning and Study. They have been
acknowledged to mine in an AfTembly, and
fparkle in Difcourfe on common Topics, and
thence they took it into their Heads to a-
bandon Reading and Labour, and grew old
in Ignorance ; but when they had loft the
Vivacities of animal Nature and Youth, they
became ftupid and fottim even to Contempt
and
to obtain Kjiowledge. \ i
and Ridicule. Lucidas and Scintiflo are
young Men of this Stamp : They fhinc
in Converfation, they fpread their native
Riches before the Ignorant ; they pride them-
felves in their own lively Images of Fancy,
and imagine themfelv 7 es Wife and Learned ;
but they had beft avoid the Prefence of the
Skilful, and the Tejl of Rcafoniug -, and I
would advife them once a Day to think for-
ward a little, what a contemptible Figure
they will make in Age.
THE witty Men fometimes have Scnfe
enough to know their own Foible, and
therefore they craftily fhun the Attacks of
Argument, or boldly pretend to defpife and
renounce them, becaufe they are confcious
of their own Ignorance, and inwardly con-
fefs their want of Acquaintance with the
Skill of Reafoning.
V. Rule. As you are not to fancy your-
felf a learned Man becaufe you are bleffed
with a ready Wit, fo neither muft you ima-
gine that large and laborious Reading, and a
ftrong Memory^ can denominate you truly
Wife.
WHAT that excellent Critic has deter-
mined when he decided the Queftion,
whether Wit or Study makes the beft Poet,
may well be applied to every Sort of Learn-
ing
Ego
1 2 General Rules CHAP. I,
' 'Ego nee fludiumfine dfaite vend,
Nee rude quid profit, video, ingenium: alteriusfic
Alter a pofcit of em res, & conjurat amice.
Hor. de Art. Poet.
Thus made Englifh :
Concerning Poets there has been Conteft,
Whether they're made by Art, or Nature bed:
But if I may prefume in this Affair,
Among the reft my Judgment to declare,
No, Art without a Genius will avail,
And Parts without the help of Art will fail :
But both Ingredients jointly muft unite,
Or Verfe will never Jhine with a tranfcendent
Light. Oldham.
IT is Meditation and ftudious Thought,
it is the Exercife of your own Reaibn and
Judgment upon all you read, that gives good
Senle even to the beft Genius, and affords
your Underftanding the trueft Improvement.
A Boy of a ftrong Memory may repeat a
whole Book of Euclid, yet be no Geome-
trician -, for he may not be able perhaps to
demonstrate one fingle Theorem. Memorino
has learnt half the Bible by Heart, and is
become a living Concordance, and a fpeaking
Index to Theological Folios, and yet he un-
derffonds little of Divinity.
A
to obtain Knowledge. i 3
A well-fumimed Library and a capacious
Memory, are indeed of lingular Ufe toward
the Improvement of the Mind ; but if all
your Learning be nothing elfe but a mere
AmafTment of what others have written,
without a due Penetration into their Mean-
ing, and without a judicious Choice and De-
termination of your own Sentiments, I do
not fee what Title your Head has to true
Learning above your Shelves. Though you
have read Philofophy and Theology, Morals
and Metaphyjicks in Abundance, and every
other Art and Science, yet if your Memory
is the only Faculty imployed, with the Neg-
lect of your reafoning Powers, you can juit-
ly claim no higher Character but that of a
good Hijlorlan of the Sciences.
HERE note, many of the foregoing Ad-
vices, are more peculiarly proper for thofe
who are conceited of their Abilities, and are
ready to entertain a high Opinion of them-
felves. But a modeft humble Youth of a
good Genius, .fhould not fuffer himfelf to be
difcouraged by any of thefe, Confiderations.
They are defigned only as a Spur to Diligence,
and a Guard againft Vanity and Pride.
VI. Rule. BE not fo weak as to -imagine
that a Life of Learning is a Life cf Lazinefs
and Eafe: Dare not give up yourielf to any of
the learned ProfefTions, unlefs you are refolv-
ed to labour hard at Study, and can make
it your Delight and the Joy of your Life,
* accord-
14 General Rules CHAP. L
accord i no; to the Motto of our late Lord
Chancellor King,
Labor ipfe Voluptas.
IT is no idle thing to be a Scholar indeed*
A Man much addicted to Luxury and Plea-
lure, Recreation and Paftime, fhould never
pretend to devote himfelf- entirely to the
Sciences, unlefs his foul be fo reformed and
refined that he can tafte all thefe Entertain-
ments eminently in his Clofet, among his
Books and Papers. Sobrino is a temperate
Man . and a Philofopher, and he feeds up-
on Partridge and Pheafant, Venifon and
Ragouts, and every Delicacy, in a growing
Undemanding and a ferene and healthy Soul,
though he dines on a Difh of Sprouts or Tur-
nips. Langitinos loved his Eafe, and there-
fore choie to be brought up a Scholar j he
had much Indolence in his Temper, and as
he never cared for Study, he falls under uni-
verfal Contempt in his ProferTion, becaufe he
has nothing but the Gown and the. Name.
VII. LET the Hope of new Difcoveries,
as well as the Satisfaction and Pleafure of
known Truths, animate your daily Induftry.
Dtf not think Learning in general is arrived
at its Perfection, or that the Knowledge of
any particular Subject in any Science cannot
be improved, merely becaufe it has lain five
hundred or a thoufand Years without Im-
provement. The prefent Age, by the Blef-
fing
to obtain Knowledge. i 5
fing of God on the Ingenuity ,and Dili-
gence of Men, has brought to light fuch
Truths in natural Philofophy and fuch Dif-
coveries in the Heavens and the Earth, as
feemed to be beyond the Reach of Man.
But may there not be Sir Ifaac Newtons in
every Science ? You mould never defpair
therefore of finding out that which has ne-
ver yet been found, unlefs you fee fome-
thing in the Nature of it which renders it
unfearchable, and above the Reach of our
Faculties.
NOR mould a Student in Divinity ima-
gine that our Age 'is arrived at a full under-
ftanding of every Thing which can be known
by the Scriptures. Every Age fince the Re-
formation hath thrown feme further Light
on difficult Texts and Paragraphs of the
Bible, which have been long obfcured by
the early Rife of Antichrift : And fince there
are at prefent many Difficulties, and Dark-
nefTes hanmns: about certain Truths of the
O Z?
Chriftian Religion, and fince feveral of thefe
relate to important Doctrines, fuch as the
Origin of Sin, the Fall of Adam, the Perfon
ofCbrifl, the Blejjed Trinity, and the Decrees
cf God, Sec. which , do Hill embarrafs the
Minds of honeft and enquiring Readers, and
which make Work for noify Controverfyj
it is certain there are feveral Things , in the
Bible yet unknown and not fufficiently ex-
plained, and it is certain that there is fome
I way
1 6 General Rules CHAP, f,
way to folve thefe Difficulties, and to recon-
cile thefe Teeming Contradictions. And why
may not a fincere Searcher of Truth in the
preient Age, by Labour, Diligence, Study
and Prayer, with the beft Ufe of his rea-
foning Powers, find out the proper Solution
of thofe Knots and Perplexities which have
hitherto been unfolved, and which have af-
forded Matter for angry Quarrelling ? Hap-
py is every Man who (hall be favoured of
Heaven, to give a helping Hand towards the
Introduction of the blcfled Age of Light and
Love.
VIII. Do not hover always on the Surface
of Things, nor take up fuddenly with meer
Appearances j but penetrate into the Depth
of Matters, as far as your Time and Cir-
cumftances allow, efpeciully in thofe Things
which relate to your own Profeffion. Do
not indulge you delves to judge of Things
by the firft Glimpfe, or a fliort and fuperficial
View of them ; for this will fill the Mind with
Errors and Prejudices, and give it a wrong
Turn and ill Habit of Thinking, and make
much Work for Retractation. Subito is carried
away with Title Pages, fo that he ventures
to pronounce upon a large Otfavo at once,
and to recommend it wonderfully when he
had read half the Preface. Another Volume
of Controversies of equal Size, was difcard-
ed by him at once, becaufe it pretended to
treat of the friaity and yet he could nei-
i ther
CAHP. I. to obtain Knowledge. \j
ther find the Word EJj'ence nor Subfiflences in
the twelve firft Pages : But Subito changes
his Opinions of Men and Books and Things
fo often, that no-body regards him.
As for thofe Sciences, or thofe Parts of
Knowledge, which either your Profeffion,
your Leifure, your Inclination, or your In-
capacity, forbid you to purfue with much
Application, or to fearch far into them, you
muft be contented with an hijlorical and fu-
perficial Knowledge of them, and not pre-
tend to form any Judgments of your own
on thofe Subjects which you underitand very
imperfectly.
IX. ONCE a Day, efpecially in the ear-
ly Years of Life and . Study, call yourfehes
to an Account what new Ideas, what new
Proportion or Truth you have gained, what
further Confirmation, of known 'Truths, and
what Advances you have made in a?iy Part of
Knowledge ; and let no Day if poffible pafs
away without fome intellectual Gain : Such
a Courfe well purfued muft certainly ad-
vance us in ufeful Knowledge. It is a wife
Proverb among the Learned, borrowed from
the Lips and Practice of a celebrated Painter,
Nittta Dies fine Li'nea ; let no Day pals
without one Line at leafl : And it was a
facred Rule among the Pythagoreans, that
they fhould every Evening thrice run over
the Actions and Affairs of the Day, .and
examine what their Conduct hath been, what-
C they
1 8 General Rules PART I.
they had done, or what they have neglected ;
and they affured their Pupils, that by this
Method they would make a noble Progrefs
in the Path of Virtue.
n Tstpifnc; TI /* *?.; TI /uo/ aTio? ovi
Tett/Va as 7M
let foft Slumber clofe your Eyes
Before you've recollected thrice
The Tram of Aftions thro the Day :
Where have my Feet chofe out their Way ?
What have I learnt 9 where eer Tve bccn^
From all Tve heard, from all I've feen ?
What know 1 more that's worth the knowing ?
What have I done that's worth the doing ?
What have I fought that I fiould jhun ?
What Duty have I left undone ?
Or into what new Follies run ?
Thefe Self -enquiries are the Road
That leads to Virtue and to God.
\
I WOULD be glad among a Nation of
Chriflia&s, to find young Men heartily en-
gaged in the Practice of what this Heathen
Writer teaches.
X. MAINTAIN a conftant Watch at all
Times againft a dogmatical Spirit : Fix not
your
CHAP. I. to obtain Knowledge. 19
your Aflent to any Propofition in a firm
and unalterable Manner, till you have fome
firm and unalterable Ground for it, and
till you have arrived at fome clear and fure
Evidence ; till you have turned the Propo-
fition on all Sides, and fearched the Matter
thro' and thro', fo that you cannot be mif-
taken. And even where you may think you
have full Grounds ofAfiurance, be not too
early, nor too frequent in expreffing this Af-
fcrance in too peremptory and pofitive a
Manner, remembring that human Nature
is always liable to Miftake in this corrupt
and feeble State. A dogmatical Spirit has
many Inconveniencies attending it : As,
i . It Jiops the Ear againft all further Rea+
foning upon that Subject, and (huts up the
Mind from all further Improvements of
Knowledge. If you have refolutely fixed
your Opinion, tho' it be upon too flight and
inefficient Grounds, yet you will (land de^
termined to renounce the ftrongeft Reafon
brought for the contrary Opinion, and grow
obftinate againft the Force of the cleared
Argument. Pofitivo is a Man of this Cha--
racler, and has often pronounced his AlTu*
ranee of the Carte/tan Vortexes : Laft Year
fome further Light broke in upon his Un-
derftanding, with uncontroulable Force, by
reading fomething of mathematical Philofo-
phy ; yet having aflerted his former Opini-
ons in a moft confident Manner, he is tempt -
C 2 ed
20 General Rules. PART I.
ed now to wink a little againft the Truth,
or to prevaricate in his Difcourfe upon that
Subject, left by admitting Conviction, he
fhould expofe himfelf to the Neceffity of
confeffing his former Folly and Miftake -,
and he has not Humility enough for that.
2. A dogmatical Spirit naturally leads us
to Arrogance of Mind, and gives a Man
fome Airs in Converfation, which are too
haughty and afluming. Audem is a Man
of Learning and very good Company, but
his infallible AfTurance renders his Carriage
fometimes unfupportable.
3. A dogmatical Spirit inclines a Man to
be ccnforious of his Neighbours. Every one
of his Opinions appear to him written as
it were with Sun-beams, and he grows an-
gry that his Neighbour does not fee it in
the fame Light. He is tempted to difdain
his Correfpondents as Men of a low and
dark Underftanding, becaufe they will not
believe what he does. Furio goes further in
this wild Track, and charges thofe who
refufe his Notions, with wilful Obftinacy and
vile Hypocrify j he tells thenuboldly, that
they refift the Truth, and fin againft their
Confciences.
THESE are the Men, that when they
deal in Controverfy, delight in Reproaches.
They abound in toffing about Abfurdity
and Stupidity among their Brethren : They
cafl the Imputation of Herefy and Noiifenfe
pi end-
CHAP. I. to obtain Knowledge. 21
plentifully upon their Antagonifts ; and in
Matters of facred Importance they deal out
their Anathemas in abundance upon Chri-
ftians better than themfelves ; they denounce
Damnation upon their Neighbours without
either Juftice or Mercy, and when they
pronounce Sentences of Divine Wrath a-
gainft fuppofed Heretics, they add their own
human Fire and Indignation. A Dogmatift
in Religion is not a great Way off from a
Bigot, and is in high Danger of growing
up to be a bloody Persecutor.
XI. THOUGH Caution and flow Affent will
guard you againft frequent Miftakes and Re-
tractations, yet you mould get Humility and
Courage enough to retraft any Mijtake, and
confejs an Error : Frequent Changes are
Tokens of Levity, in our firft Determina-
tions ; yet you mould never be too proud
to change your Opinion, nor frighted at the
Name of ' a Changeling. Learn to fcorn
thofe vulgar Bugbears which confirm foolifh
Man in his old Miftakes, for fear of being
charged with Inconftancy. I confefs it is
better not to judge than judge falfly ; and
it is wifer to with- hold our Affent tiil we
fee compleat Evidence ; but if we have too
fuddenly given up our Affent, as the wifeft
Man does fometimes, if we have profefled
what we find afterwards to be falfe, we
fliould never be afhamed nor afraid to re-
nounce a Miftake. That is a noble Effay
C 3 that
^^ General Rules PART I.
that is found among the Occafional Papers
to encourage the World to practife Retrac-
tations j and I would recommend it to the
Perufal of every Scholar and every Chri-
flian.
XII. HE that would raife his Judgment
above the vulgar Rank of Mankind^ and
learn to pafs a juft Sentence on Perfons and
Things, muft take heed of a fanciful Tem-
per of Mindy and a humour om Conduct in
bis Affairs. Fancy and Humour early and
conftantly indulged, may expect an old Age
over-run with Follies.
THE Notion of a tJumcurift is one that is
greatly pleafed or greatly difpleafed with little
Things, who fets his Heart much upon
Matters of very fmall Importance, who, has
his Will determined every Day by Trifles,
his Actions feldotn directed by the Reafori
and Nature of Things, and his Paflions fre-
quently railed by Things of little Moment.
Where this Practice is allowed, it wijl in-
lenfibly warp the Judgment to pronounce
little Things great, and tempt you to lay a
great Weight upon them. In fliort, this
Temper will incline you to pafs an unjufl
Value on almofl every Thing that occurs ;
and every Step you take in this Path is juft
fo far out of the Way to Wifdom.
XIII. FOR the fame Reafon have a care
of trifling wiih Things important and momcn-
or of jporting ivith Things awful and
Jacred :
CHAP. I. to obtain Knowledge. 23
facred: Do not indulge a Spirit of Ridicule
as fome witty Men do on all Occafions and
Subjects. This will as unhappily biafs the
Judgment on the other Side, and incline
you to pafs a low Efteem on the moft va-
luable Objects. Whatfoever evil Habit we
indulge in Practice, it will infenflbly obtain
a Power over our Understanding, and betray
us into many Errors. Jccander is ready
with his Jeft to anfwer every Thing that he
hears j he reads Books in the fame jovial
Humour, and has got the Art of turning
every Thought and Sentence into Merri-
ment. How many aukward and irregular
Judgments does this, Man pafs upon folemn
Subjects, even when he defigns to be grave
and in earned ? His Mirth and laughing
Humour is formed into Habit and Temper,
and leads his Underftanding fhamefully a-
itray. You will fee him wandring in pur-
fuit of a gay flying Feather, and he is drawn
by a Sort of Ignis Fatuu* into Bogs and
Mire almoft every Day of his Life.
XIV. EVER maintain a virtuous ami pi-
ous Frame of Spirit ; for an Indulgence of
vicious Inclinations debafes the Underftand-
ing and perverts the Judgment. ffiwrtJtwi
and Wine, and new IV me I tike away the
Heart and Soul and Reafon of a Man. Sen-
fuality ruins the better Faculties of the Mind :
An Indulgence to Appetite and PafFion en-
flebles the Powers of Reafon, it makes the
C 4
24 General Rules PART I,
judgment weak and fufceptive of every Falfe-
hood, and efpedally of fuch Miftakes as
have a Tendency toward the Gratification of
the Animal ; and it warps the Soul afide
ftrangely from that fteadfaft Honefty and
Integrity that necefTarily belongs to the Pur-
fuit of Truth. It is the virtuous Man who
is in a fair Way to Wifdom. God gives fo
thofe that are good in his Sight, Wifdom, and
Knowledge, and Joy. Eccl. ii. 26.
PIETY towards God as well as Sobriety
and Virtue, are neceffary Qualifications to
make a truly wife and judicious Man.
He that abandons Religion muft act in fuch
a Contradiction to his own Confcience and
beft Judgment, that he abufes and fpoils the
Faculty itfelf. It is thus in the Nature of
Things, and it is thus by the righteous Judg-
ment of God : Even the pretended Sages
among the Heathens, who did not like to re-
tain God in their Knowledge, they were given
up to a reprobate Mind, eis vuv elffattiori an
undiftinguifhing or injudicious Mind, fo that
they judged inconiiftently and practifed meer
Abfurdities,-Ta py dvmovrct, Rom. i. 28.
AND it is the Character of the Slaves of
j4ntichrlft, 2 ThefT. ii. ip. &c. that thofe
n&ho. receive not the Love of the Truth were
mpofed to the Power of diabolical Sleights
and lying Wonders. When divine Revelation
(bines and blazes in the Face of Men with
glorious Evidence, and they wink their Eyes
again!]:
CHAP. I. to obtain Knowledge* 25
againft it, the God of this World is fuffered
to blind them even in the moft obvious,
common and fenfible Things. The great
God of Heaven for this Caufe Jends them
jlrong Delu/ions that the} 1 fiould believe a Lye ;
and the Nonfenfe of Yranfubftantiation in
the Popift World is a mod glaring Aecom-
plimment of this Prophecy beyond ever
what could have been thought of or ex-
pecled amongft Creatures who pretend to
Reafon .
XV. WATCH again/I the Pride of your
c*wn Reafon, and a vain Conceit of your own
intellectual Powers, with the Negled: of di-
vine Aid and Bleffing. Prefume not upon
great Attainments in Knowledge by your own
Self-fufficiency : Thofe who truft to their
own Under ft andings entirely, are pronounced
Fools in the Word of God, and it is the
wifeft of Men gives them this" Character,
he that trufteth in his own Heart is a Fool,
Prov. xxviii. 26. And the fame divine Wri-
ter advifes us to truft in tie Lord with all
our Heart i and not to lean to our own Under-
/landings j nor to be wife in our own Eyes,
Chap. iii. 5, 7.
THOSE who with a Negl eel of Religion
and Dependance on God apply themfelves to
fearch out every Article in the Things of
God by the mere Dint of their own Reafon,
have been fuffered to run into wild Exceffes
pf Foolery, and flrange Extravagance of
5 Opinions.
26 General Rules PART I.
Opinions. Every one who purfues this vain
Courfe, and will not a(k for the Conduct of
God in the Study of Religion, has juft Rea-
fon to fear he (hall be left of God, and
given up a Prey to a thoufand Prejudices ;
that he (hall be configned over to the Fol-
lies of his own Heart, and purfue his own
temporal and eternal Ruin. And even in
common Studies we ihould by Humility and
Dependence engage the God of Truth on
our Side.
XVI. OFFER up therefore your daily
Requejh to God the Father of Lights, that he
would blefs all your Attempts and Labours
in Reading, Study and Converfation. Think
with yourlelf how eafily and how infenfibly
by one Turn of Thought he can lead you
into a large Scene of ufeful Ideas : He can
teach you to lay hold on a Clew which may
guide your Thoughts with Safety and Eafe
thro^all the Difficulties of an intricate Sub-
ject, TJiink how eafily the Author of your
Beings cah direct your Motions by his Pro-
vidence, fo : that the Glance of an Eye, or a
Word linking the Ear, or a fudden Turn
of the Fancy, (hall conduct you to a Train
of happy Sentiments. By his fecret and fu-
preme Method of Government he can draw
you to read fuch a Treatife, or converfe with
juch a Perfon, who may give you more
Light into fome deep Subject in an Hour,
than
CHAP. I. to obtain Knowledge. 27
than you could obtain by a Month of your
own folitary Labour.
THINK with yourfelf with how much
Eafe the God of Spirits can caft into your
Mind fome ufeful Suggeftion, and give a
happy Turn to your own Thoughts, or the
Thoughts of thofe with whom you con-
verfe, whence you may derive unfpeakable
Light and Satisfaction in a Matter that has
long puzzled and entangled you : He can
i"hew you a Path which the Vultures Eye has
net feen, and lead you by fome unknown
Gate or Portal out of a Wildernefs and La-
byrinth of Difficulties wherein you have been
long wandering.
IMPLORE conftantly his divine Grace to
point your Inclination to proper Studies, and
to fix your Heart there. He can keep off
Temptations on the Right Hand and on the
Left, both by the Courfe of his Providence
and by the fecret and infenfible Intimations
of his Spirit. He can guard your Under-
Handing from every evil Influence of Error,
and fecure you from the Danger of evil
Books and Men, which might otherwife have
a fatal Effect, and lead you into pernicious
Miftakes.
NOR let this Sort of Advice fall under
the Cenfure of the Godlefs and Prophane as
a mere Piece of Bigotry or Enthufiafm de-
rived from Faith and the Bible : For the
Jleafons which I have given to fupport this
pious
28 General Rules PART I.
pious Practice of invoking the Bleffing of
God on our Studies are derived from the
Light of Nature as well as Revelation. He
that made our Souls and is the Father of
Spirits, mall he not be fuppofed to have a
rnoft friendly Influence toward the Inftruc-
tion and Government of them ? The Au-
thor of our rational Powers can involve them
in Darknefs when he pleafes by a fudden
Diftemper, or he can abandon them to
wander into dark and foolifh Opinions when
they are filled with a vain Conceit of their
own Light. He expedts to be acknowledg-
ed in the common Affairs of Life, and he
does as certainly expert it in the fuperior
Operations of the Mind, and in the Search
of Knowledge and Truth. The very Greek
Heathens by the Light of Reafon were
taught to fay, 'Ex Ai(& ety%foieo&a,t and the
Latins, AJoveprincipium, Mufe. In Works
of Learning they thought it neceffary to be-
gin with God. Even the Poets call upon
the Mufe as a Goddefs to affift them in their
Competitions.
THE firft Lines of Homer in his Iliad and
his OdyJJee, the firft Line of Mufeeus in his
Song of Hero and Leahder, the Beginning
of Hefiod in his Poem of Works and Days,
and feveral others furnifh us with fufficient
Examples of this Kind ; nor does Ovid leave
out this Piece of Devotion as he begins his
Stories of the Metamorphcfs. Christianity fo
much
CHAP. I. to obtain Knowledge. 29
much the more obliges us by the Precepts
of Scripture to invoke the Affiftance of the
true God in all our Labours of the Mind,
for the Improvement of ourfelves and others,
Bifhop Saunderfon fays, that Study witfoitt
Prayer is Atheifm, as well as that Prayer
without Study is Preemption. ' And we arc
(till more abundantly encouraged by the
Teftimony of thofe who have acknowledged
from their own Experience, that fincere
Prayer was no Hindrance to their Studies :
they have gotten more Knowledge fometimes
upon their Knees than by their Labour in
perufing a Variety of Authors, and they have
left this Obfervation for fuch as follow, Bene
oraffe eft bene Jiuduiff'e. Praying is the bell
Studying.
To conclude, let Induftry and Devotion
join together, and you need not doubt the
happy Succefs. Prov. ii. 2. Incline thine Ear
to Wifdom, apply thine Heart to Under [land-
ing: Cry after Knowledge ', and lift up thy
Voice \ feek her as Silver, and fearch for her
as for hidden Treafures ; then Jhalt thou un-
derjland the Fear of the Lord, &c. which is
the Beginning of Wijdom. It is the Lord ivbo
gives Wifdom even to the Simple, and out of
his Mouth cometh Knowledge and Under/land-
ing.
CHAP:
30 Ike Five Methods PART I.
CHAP. II.
Obfervation, Reading^ Inftruclion by
LeElures^ Converfation and Study
compared.
THERE are Jive eminent Means or Me-
thods whereby the Mind is improved
in the Knowledge of Things, and thefe are
O&fervation, Reading, InftruEtion by Lec-
tures, Conversation and Meditation ; which
laft in a moft peculiar Manner is called Study.
LET us furvey the general Definitions or
Defcriptions of them all.
I. OBSERVATION is the Notice that
we take of all Occurrences in human ' Life t
whether they are fenfible or intellectual, whe-
ther relating to Perfons or 'Things, to ourjehes
or others. It is this that furnishes us even
from our Infancy with a rich Variety of Ideas
and Proportions, Words and Phrafes : It is
by this we know that Fire will burn, that
the Sun gives Light, that a Horfe eats Grafs,
that an Acorn produces an Oak, that Man
is a Being capable of Reafoning and Difcourfe,
that our 'Judgment is weak, that our Mijlakes
are many, that cur Sorrows are great, that
our Bodies die, and are carried to the Grave,
and that one Generation fucceeds another. All
thofe Things which we fee, which we hear,
5 or
CHAP. II. of Improvement compared. *i
or feel, which we perceive by Senfe or
Confcioufnefs, or which we know in a di-
rect Manner, with fcarce any Exercife of
our reflecting Faculties, or our reafoning
Powers, may be included under the general
Name of Oofervtitwn.
WHEN this Obferuatwn relates to any thing
that immediately concerns ourfelves, and of
which we are confcious, it may be called
Experience. So I am faid to know or ex-
perience, that / bave in my f elf a Power of
thinking^ jeering^ loving, &c. that 1 have
Afpetotti and PaJ/ions working in me, and
many perfonal Occurrences have attended me
in this Lire.
ObftruattDfi therefore includes all that Mr.
Locke means by Senfation and Re/I %ton.
WHEN we are fearching out the Nature
or Properties of any Being, by various Me-
thods of Trials, or when we apply fome
aclive Powers or fet fome Caufes at work,
to objerve what Effects they would produce,
this Sort of Obfervation is called Experi-
ment. So when I throw a Bullet into Water,
I find it finks : And when I throw the fame
Bullet into Quickjiher, I fee it fwims:
But if I beat out this Bullet into a thin lol-
kw Shape like a Di(h, then it will fwim in
the Water too. So when I ftrike two Flints
together, I find they produce Fire : When
I throw a Seed into tie Earthy it grows up
into a Plant.
All
32 "The Fve Methods PART I.
All thefe belong to the firft Method of
Knowledge, which 1 call Obfervation.
II. READING is that Means or Me-
thod of Knowledge whereby <we acquaint
curfehes with what other Men have written
or publiJJoed to the World in their Writings.
Thefe Arts of Reading and Writing are of
infinite Advantage ; for by them we are
made Partakers of the Sentiments, Obferva-
tions, Reafonings and Improvements of all
the learned World, in the moft remote Na-
tions, and in former Ages, almoft from the
Beginning of Mankind.
III. PUBLICK or private Le&ures, are
fuch 'verbal Injlrufflom as are given by a
Teacher while the Learners attend In Silence.
This is the Way of learning Religion from
the Pulpit, or of Philofophy or Theology from
the ProfefTor's Chair, .or of Mathematicks by
a Teacher {hewing us various Theorems or
Problems, /'. e. Speculations or Practices, by
Demonstration and Operation, with all the
Inft'ruments of Art neceflary to thofe Ope-
rations.
IV. CONVERSATION is another
Method of improving our Minds, wherein
by mutual Difcourfe and Enquiry we learn the
Sentiments of others, as well as communicate
our Sentiments to others in the fame Manner.
Sometimes indeed, though both Parties fpeak-
by turns, yet the Advantage is only on one"
Side ; as, when a Teacher and a Learner
meet
CHAP. II. of Improvement compared. 33
meet and difcourfe together : But frequently
the Profit is mutual. Under this Head of
Converfation we may alfo rank Difputes of
various Kinds.
V. MEDITATION or Study in-
cludes all thofe Exercifes of the Mind where-
by ive render all the former Methods ufeful for
our Increafe in true Knowledge and Wifdom.
It is by Meditation we come to confirm our
Memory of Things that pafs through our
Thoughts in the Occurrences of Life, in our
own Experiences, and in the Obfervations
we make : It is by Meditation that we draw
various Inferences, and eftablim in our
Minds general Principles of Knowledge.
It is by Meditation that we compare the va-
rious Ideas which we derive from our Senfes,
or from the Operations of our Souls, and
join them in Propofitions. It is by Medita-
tion that we fix in our Memory whatfoever
we learn, and form our own Judgment of
the Truth or Falfhood, the Strength or
Weaknefs, of what others fpeak or write. It
is Meditation or Study that draws out long
Chains of Argument, and iearches and finds
deep and difficult Truths which before lay
concealed in Darknefs.
IT would be a needlefs Thing to prove
that our own folitary Meditations, together
with the few Obfervatiom that the iroft Part
of Mankind are capable of Making, are not
fufficient of themfelves to lead us into the
D Attain-
34 fa Five Methods PART I.
Attainment of any confiderable Proportion
of Knowledge, at leaft in an Age fo much
improved as ours is, without the Affiftance
of Converfation and Reading, and other pro-
per Injlruclions that are to be attained in our
Days. Yet each of thefe five Methods have
their peculiar Advantages, whereby they a-
fift each other ; and their peculiar Defetts,
which have need to be fupplied by the others
Affiftance. Let us trace over fome of the
particular Advantages of each.
1. One Method of improving the Mind
is Obfervation, and the Advantages of it are
thefe.
i.lT is owing to Observation that our
Mind is furnijhed with the firjl^ fimple and
complex Ideas. It is this lays the Ground-
work and Foundation of all Knowledge, and
makes us capable of ufing any of the other
Methods for improving the Mind : For if
we did not attain a Variety of fenfible and
intellectual Ideas by the Sen/attorn of outward
Objects, by the Confcioufnefs of our own
Appetites and Paffions, Pleafures and Pains,
and by inward Experience of the Actings of
our own Spirits, it would be impofTible ei-
ther for Men or Books to teach us any thing.
It is Observation that muft give us our firft
Ideas of Things, as it includes in it Senfe
and Confcioufnefs.
2. ALL our Knowledge derived from
Obfervation t whether it be of fingle Ideas or
3 of
CHAP. II. of Improvement compared. 35
of Propofitions, is Knowledge gotten at firft
Hand. Hereby we fee and know Things as
they are, or as they appear to us ; we take
the Imprcffions of them on our Minds from
the original Objects themfelves, which give
a clearer and ftronger Conception of Things:
Thefe Ideas are more lively, and the Pro-
pofitions (at leaft in many Cafes) are much
more evident* Whereas what Knowledge
we derive from Letfures, Reading, and Con-
fyerfafioff, is but the Copy of other Mens
Ideas, that is, the Picture of a Picture ; and
it is one Remove further from the Original.
3. ANOTHER Advantage of Obfervation
is, that we may gain Knowledge all the Day
long, and every Moment of our Lives, and
every Moment of cur Exiftence we may be
adding fomething to our intellectual Trea-
fures thereby, except only while we are a-
ileep ; and even then the Remembrance " of
our Dreamings will teach us fome Truths,
and lay a Foundation for a better Acquain-
tance with human Nature both in the Pow-
ers and in the Frailties of it.
II. THE next Way of improving the Mind
is by Readi?ig, and the Advantages of it are
fuch as thefe.
i. By Reading we acquaint ourfelves in a
very extenfive Manner with the Affairs, Ac->
tions and Thoughts of the Living and the
Dead, in the tnoft remote Nations and in mojl
dijlant Ages ; and that * with as much Eafe
Da as
3 6 The Five Methods PART I .
as though they lived in our own Age and
Nation. By reading of Books we may learn
fomething from all Parts of Mankind \ where-
as by Observation we learn all from ourfelves,
and only what comes within our own diredt
Cognizance ; by Conversation we can only
enjoy the Affiftance of a very few Perfons,
viz. thofe who are near us and live* at the
lame Time when we do, that is, our Neigh-
bours, and Contemporaries : But our Know-
ledge is much more narrowed ftill, if we
confine ourfelves merely to our own folitary
Reafonings without much Obfervation or
Reading : For then all our Improvement
muft arife only from our own inward Pow-
ers, and Meditations.
2. BY Reading we learn not only the
Actions and the Sentiments of diftant Na-
tions and Ages, but we transfer to ourfelves
the Knowledge and Improvements of the
moft learned Me,n> the ivijeft and the beft of
Mankind t when or wherefoever they lived :
For though many Books have been written
by weak and injudicious Perfons, yet the
moft of thofe Books which have obtained
great Reputation in the World are the Pro-
ducts of great and wife Men in their feve-
ral Ages and Nations : Whereas we can ob-
tain the Convcrfation and Inflruftion of thofe
only who are within the Reach of our Dwel-
ling, or our Acquaintance, whether they are
'.vile orunwife; and* ibmetimes that narrow
Sphere
CHAP. II. of Improvement compared. 37
Sphere fcarce affords any Perfon of great
Eminence in Wifdom or Learning, unlefs
our ^Inftruclor happen to have this Character.
And as for our own Study and Meditations,
even when we arrive at feme good Degrees
of Learning, our Avantage for further Im-
provement in Knowledge by them is ftill far
more contracted than what we may derive
from Reading.
3. WHEN we read good Authors we learn
the heft, the moft laboured and mofl refined Sen-
timents even of thofe wife and learned Men ;
for they have ftudied hard, and have com-
mitted to Writing their matured: Thoughts,
and the Refult of their long Study and Ex-
perience : whereas by Cotmerfation, and in.
fome Letfures, we obtain many Times only
the prefent Thoughts of our 'Titters or
Friends, which (though they may be bright
and ufeful) yet, at firft perhaps, may be
fudden and indigefted, and are mere Hints
which have rifen to no Maturity.
4. IT is another Advantage of Reading,
that we may review what we have read;
we may con full the Page again and again,
and meditate on it, at fuccefiive Seafons, in
our fereneft and retired Hours, having the
Book always at Hand : But what we obtain
by Converjation and in Leffiures, is oftentimes
loft again as fbon as the Company breaks
up, or at leaft when the Day vanifhes ; un-
lefs we happen to have the Talent of a good
D 3 Me-
38 The Five Methods PART I.
Memory, or quickly retire and note down
what Remarkable* we have found in thofe
Difcourfes. And for the fame Reafon, and
for want of retiring and writing, many a
learned Man has loft feveral ufeful Medita-
tions of his own, and could never recal
them again.
III. THE Advantages of verbal InJIruffions
by publick or private Lefiures are thefe.
1. THERE is fomething more JprigMy,
more delightful and entertaining in the
living Dilcourfe of a wife, learned, and
well-qualified Teacher,, than there is in the
filent and fedentary Practice of Reading.
The very Turn pf Voice, the good Pro-
nunciation, and the polite and alluring Man-
ner which fome Teachers have attained,
will engage the Attention, keep the Soul
fixed, and convey and infinuate into the
Mind, the Ideas of Things in a more lively
and forcible Way, than the mcer reading of
Books in the Silence and Retirement of the
Clofet.
2. A TUTOR or Inflructor, when he pa-
raphrafes and explains other Authors, can
mark out the precife Point of Difficulty or
Controverfy, and unfold it. He can (hew
you which Paragraphs are of greateft
Importance, and which are of lefs Moment.
He can teach his Hearers what Authors, or
what Parts of an Author, are beft worth
reading on. any particular Subject ; and thus
fave
CHAP. II. of Improvement compared. 39
fave his Difciples much Time and Pains by
mortning the Labours of their Clofet and
private Studies. He can (hew you what
were the Doctrines of the Antients in a Com-
pendium, which perhaps would coft much
Labour and the Perufal of many Books to
attain. He can inform you what new Doc-
trines or Sentiments are rifing in the World,
before they come to be publick ; as well as
acquaint you with his own private Thoughts
and his own Experiments and Obfervations,
which never were and perhaps never will be
publifhed to the World, and yet may be
very valuable and ufeful.
2. A LIVING Inftruftor can convey to
our Senfes thofe Notions with which he would
furnift our Minds, when he teaches us Natu-
ral Philofophy, or moft Parts of Mathematical
Learning. He can make the Experiments
before our Eyes. He can defcribe Figures
and Diagrams, point to the Lines and Angles^
and make out the Demonftration in a more
intelligible Manner by fenfible Means, which
cannot be done fo well by mere Reading,
even though we mould have the fame Fi-
gures lying in a Book before our Eyes. A
living Teacher therefore is a mod necefTary
Help in thefe Studies.
I MIGHT add alfo, that even where the
Subject of Difcourfe is Moral, Logical or
Rhetorical^ &c. and which does not directly
ccme under the Notice of our Senfes, a
D 4 Tutor
40 The Five Methods PART I.
Tutor may explain his Ideas by fuch fami-
liar Examples, and plain or fimple Simili-
tudes, as feldom find place in Books and
Writings.
4. WHEN an Inftruclor in his Lectures
delivers any Matter of Difficulty, or expref-
fes himfelf in fuch a Manner as feems ob-
fcure, fo that you do not take up his Ideas
clearly or fully, you have Opportunity ', at leaft
when the Lecture is fimfhed, t r at other
proper Seafons, to enquire how fuch a Sen-
tence Jhould be under -flood ', or bow fuch a Dif-
ficulty may be explained and removed.
IF there be Permiffion given to free Con-
verfe with the Tutor, either in the micift
of the Lecture, or rather at the End of it,
concerning any Doubts or Difficulties that
occur to the Hearer, this brings it very near
to Converfation or Difcourfe.
IV. CONVERSATION is the next
Method of Improvement, and it is attended
with the following Advantages.
\. WHEN we converfe familiarly with a
learned Friend, we have his own Help at Hand
to explain to us every Word and Sentiment that
feems objcure in his Difcourfe, and to. inform
us of his whole Meaning, fo that we are in
much lefs Danger of miftaking his Senfe ?
whereas in Bocks > whatfoever is really ob-
fcure, may alfo abide always obfcure with-
out Remedy, fmce the Author is not at
Hand, that we may enquire his Senfe.
IF
CHAP. II. of Improvement compared. 41
IF we miftake the Meaning of our Friend
in Converfation, we are quickly fet right
again ; but in Reading we many times go
on in the fame Miftake, and are not capable
of recovering ourfelves from it. Thence it
comes to pals that we have fo many Con-
tefts in all Ages about the Meaning of an-
cient Authors, and efpecially fas facred Wri-
ters. Happy fhould we be could we but
converfe with Mofes, Efaiah and St. Paul,
and confult the Prophets and Apoiiles, when
we meet with a difficult Text! But that
glorious Converfation is rderved for the Ages
of future Bleflednefs.
2. WHEN we are difcourjing upon any
Theme with a Friend, we may prcpofe cur
Doubts and Objections again/I bis Sentiments,
and have them fblved and anjwered at once.
The Difficulties that arife in our Minds may
be removed by one enlightning Word of our
Correspondent j whereas in Reading, if a Dif-
ficulty or Queftion arife in our Thoughts
which the Author has not happened to men-
tion, we muft be content without a prefent
Anfwer or Solution of it. Books cannot fpeak.
3. NOT only the Doubts which arife in
the Mind upon any Subject: of Difcourfe are
eafily propofed and folved in Converfation, but
the very Difficidties we meet with in Bocks
and in our private Studies may find a Relief
by friendly Conference. We may pore upon
a knotty Point in folitary Meditation many
Months
42 The Five Methods PART I.
Months without a Solution, becaufe perhaps
we have got into a wrong Trat of Thought;
and our Labour (while we are purfuing a falfe
Scent) is not only ufelefs and unfuccefsful ;
but it leads us perhaps into a long Train of
Error for want of being correlated in the firft
Step. But if we note down this Difficulty
when we read it, we may propofe it to an in-
genious Correfpondent when we fee him ; we
may be relieved in a Moment, and find the
Difficulty vanifh : He beholds the Object
perhaps in a different View, fets it before us
in quite another Light, leads us at once into
Evidence and Truth, and that with a de-
lightful Surprize.
4. CONVERSATION calls out in-
to Light what has been lodged in all the Re-
ceffes and fecret Chambers of the Soul : By
occasional Hints and Incidents it brings old
ufeful Notions into Remembrance j it un-
folds and difplays the hidden Treafures of
Knowledge with which Reading, Obferva-
tion and Study had before furnifhed the Mind.
By mutual Difcourfe the Soul is awakened
and allured to bring forth its Hoards of
Knowledge, and it learns how to render then;
moft ufeful to Mankind. A Man of vaft
Reading without Convention, is like uMifer
who lives only to himfelf.
5. IN free and friendly Converfation our
intellectual Powers are more animated, and our
Spirits act 'with a fuperiour Vigour ! in the
CHAP. II. of Improvement compared. 43
Quejl and Purfuit of unknown truths. There
is a Sharpnefs and Sagacity of Thought that
attends Converfation beyond what we find
whilfl we are mut up reading and mufing
in our Retirements. Our Souls may be fe~
rene in Solitude, but not fparkling, though
perhaps we are employed in reading the
Works of the brighteft Writers. Often
has it happened in Jree Difcourfe that new
Thoughts are ftrangely ftruck out, and the
Seeds of Truth fparkle and blaze through
the Company, which in calm and filent
Reading would never have been excited.
By Converfation you will both give and re-
ceive this Benefit ; as Flints when put into
Motion and finking againft each other pro-
duce living Fire on both Sides, which would
never have rifen from the fame hard Mate-
rials in a State of Reft.
6. IN generous Converfation, amongft in-
genious and learned Men, we have a great
Advantage of propofing our private Opini-
ons, and of bringing our own Sentiments to
the 'Tejl) and learning in a more compendi-
ous and a fafer Way what the World will
judge of them, how Mankind will receive
them, what Objections may be railed againft
them, what Defects there are in our Scheme,
and how to correct our own ?vliftakes; which
Advantages are not fo eafy to be obtained
by our own private Meditations: For the
Pieafure we take in our own Notions, and
the
44 be Five Methods PART I.
the Pajjlon of Self -love, as well as the Nar-
rownejs of our own Views, tempt us to pafs
too favourable an Opinion on our own
Schemes ; whereas the Variety of Genius in
our feveral Aflbciates, will give happy No-
tices how our Opinion will ftand in the View
of Mankind.
7. IT is alfo another confiderable Ad-
vantage of Conservation that it furnimes the
Student with the Knowledge of Men and
the Affairs of Life, as Reading furniflies
him with Book-Learni?ig. A Man* who
dwells all his Days among Books may have
amaffed together a vaft Heap of Notions,
but he may be a mere Scholar, wiiich is a
contemptible Sort of Character in the World.
A Hermit who has been {hut up in his Cell
in a College, has contracted a Sort of Mould
and Ruft upon his Soul, and all his Airs of
Behaviour have a certain Aukwardnels in
them ; but thefe aukward Airs are worn
away by Degrees in Company : The Ruft
and the Mould are filed and brufht off by
polite Converfation. The Scholar now be-
comes a Citizen or a Gentleman , a Neigh-
bour 'and a Friend-, he learns how to drefs
his Sentiments in the faireft Colours, as well
as to fet them in the ftrongeft Light. Thus
he brings out his Notions with Honour, he
makes fome Ufe of them in the World, and
improves the Theory by the Practice.
BUT
CHAP. II. of Improvement compared. 45
BUT before we proceed too far in finim-
ing a bright Character by Conversation, we
fhould confider that fomething elie is necef-
fary beiides an Acquaintance with Men and
Books : and therefore I add,
V. MERE Lectures, Reading, and Con-
verfation without Thinking, are not fuffi-
cient to make a Man of Knowledge and
Wifdom. It is our own Thought and Re-
fleftion, Study and Meditation muft attend
all the other Methods of Improvement, and
perfect them. It carries thefe Advantages
with it :
i. THOUGH Obfervation and Inflruftion,
Reading and Conversation may furnim us with
many Ideas of Men and Things, yet it is
our own Meditation and the Labour of our
own Thoughts that muft form our Judgment
of Things. Our own Thoughts mould
join or disjoin thefe Ideas in a Proportion,
for ourfelves : It is our own Mind that mujl
judge for curfehes concerning the Agreement
or Difagreement of Ideas, and form Pro-
pofitions of Truth out of them. Reading
and Conroerfation may acquaint us with many
Truths and with many Arguments to fupport
them, but it is our own Study and Reafoning
that muft determine whether thefe Propofi-
tions are true, and whether thefe Arguments
are juft and folid.
IT is confeft there are a thoufand Things
n
which cur Eyes have not feen, and which
I would
46 The Five Methods PART L
would never come within the Reach of our
perfonal and immediate Knowledge and Ob-
fervation, becaufe of the Diftance of Times
and Places : Thefe muft be known by con-
fulting other Perfons ; and that is done ei-
ther in their Writings or in their Difcourfes.
But after all, let this be a fixed Point with
us, that it is our own Reflection and Judg-
ment muft determine how far we fhould re-
ceive that which Books or Men inform us of,
and how far they are worthy of our Aflent
and Credit,
2. IT is Meditation and Study that tranf-
fers and conveys the Notions and Sentiments of
others to ourfefoes, fo as to make them pro-
perly our own. It is our own Judgment
upon them as well as our Memory of them
that makes them become our own Property,
It does as it were concocT: our intellectual
Food, and turns it into a Part of ourfehes :
Juft as a Man may call his Limbs and his
Flelh his own^ whether he borrowed the
Materials from the Ox or the Sheep, from
the Lark or the Lobfter ; whether he de-
rived it from Corn or Milk, the Fruits of
the Trees, or the Herbs and Roots of the
Earth ; it is all now become one Subftance
with himfelf, and he wields and manages
thofe Mufcles and Limbs for his own pro-
per Purpofes, which "once were the Sub-
ftance of other Animals or Vegetables; that
very Subftance which laft Week was graz-
CHAP. II. of Improvement compared. 47
ing in the Field or fwimming in the Sea,
waving in the Milk-pail, or growing in the
Garden, is now become Part of the Man.
3. BY Study and Meditation we improve
the Hints that we have acquired by Obfer-
vation, Converfation and 'Reading: we take
more Time in Thinking, and by the La-
bour of the Mind we penetrate deeper into
Themes of Knowledge, and carry our
Thoughts fometimes much farther on many
Subjects, than we ever met with either in the
Books of the Dead or Difcourfes of the
Living. It is our own Reajbning that draws
out one Truth from another, and forms a
whole Scheme of Science from a few Hints
which we borrowed elfewhere.
BY a Survey of thefe Things we may
juftly conclude, that he that fpends all his
Time in hearing Lectures or poring upon
Books, 'without Objervation, Meditation or
Converfe, will have but a mere hiftorical
Knowledge of Learning, and be able only to
tell what others have known or faid on the
Subjeit : He that lets all his Time flow
away in Converfation without due Obfer-
vafjofjy Reading or Study, will gain but a
flight and fuperficial Knowledge, which will
be in Danger of vanifhing with the Voice of
the Speaker : And he that confines himlelf
merely to his Clofet and his own narrow Ob-
fervation of Things, and is taught only by
his own folitary Thoughts, without Injlruc-
tion
48 < fbe Five Methods, 6cc. PART L
tlon by Letfures, Reading or free Conver-
fation, will be in Danger of a narrow Spirit,
a vain Conceit of himfelf, and an unreafon-
able Contempt of others ; and after all he
will obtain but a very limit d and imperfed:
View and Knowledge of Things, and he
will feldom learn how to make that Know-
ledge ufeful.
THESE five Methods of Improvement
mould be purfued jointly, and go Hand in
Hand, where our Circumftances are fo hap-
py as to find Opportunity and Conveniency
to enjoy them all : Though I muft give my
Opinion, that two of them, viz. Read-
ing and Meditation, mould imploy much
more of our Time than publick Leffures or
Converfation and Difcourfe. As for Obfer-
vation t we may be always acquiring Know-
ledge that Way, whether we are alone or in
Company.
BUT it will be for our further Improve-
ment if we go over all thefe Jive Methods
of obtaining Knowledge more diftindly and
more at large, and fee what fpecial Advan-
ces in ufeful Science we may draw from
them all.
CHAP.
CHAP. III. Of Obfervation, 6cc. 49
CHAP. III.
Rules relating to OBSERVATION.
THOUGH Observation in the drift
Senfe of the Word, and as it is di-
ftingmfhed from Meditation and Study, is
the firft Means of our Improvement, and in
its ftrideft Senfe it does not include in it any
Reafonings of the Mind upon the Things
which we obferve, or Inferences drawn from
them ; yet the Motions of the Mind are fo
exceeding fwift, that it is hardly poflible
for a thinking Man to gain Experiences or
Obfervations without making fome fecret and
ihort Reflexions upon them : and therefore
in giving a few Directions concerning this
Method of Improvement, I mall not fo nar-
rowly confine myfelf to the flrjl meer Im-
prejjion of Objects on the Mind by Obfcrva-
tion j but include alfo ibme Hints which re-
late to the firft, moft eafy, and obvious Re-
flexions or Reafonmgs which arife from them.
I. LET the Enlargement of your Know-*
ledge be one conflant View and Dejign in Life ;
fince there is no Time, or Place, no Tranf-
aftions, Occurrences, or Engagements in Life,
'which exclude us from this Method of im-
proving the Mind. When we are alone even
in Darknefs and Silence, we may converie
with our own Heart?, obferve the working
E of
50 Of Obfervation PART I.
of our own Spirits, and reflect upon the
inward Motions of our own Paffions in
fome of the bteft Occurrences in Life ; we
may acquaint ourfelves with the Powers
and Properties, the Tendencies and Inclina-
tions both of Body and Spirit, and gain a
more intimate Knowledge of ourfelves. When
we are in Company we may difcover {bme-
thing more of human Nature, of human
Paffions and Follies, and of human Affairs,
Vices and Virues, by converting with Man-
kind, and obferving their Condudt. Nor is
there any thing more valuable than the
Knowledge of ourfelves, and the Knowledge of
Men, except it be the Knowledge of God
who made us, and our Relation to him as
our Governor.
WHEN we are in the tfoufe or the C/Yy,
whcrefoever we turn our Eyes, we fee the
Works of Men ; when we are abroad in the
Country^ we behold more of the Works of
God. The Skies and the Ground above
and beneath us, and the animal and veget-
able World around about us, may entertain
our Obfervation with ten thoufand Va-
rieties.
ENDEAVOUR therefore to derive fome
tnftruftion or Improvement of the Mind from
every Thing which you fee or hear^ from
every Thing which occurs in human Life, from
every Thing within you or without you.
FETCH
CHAP. III. by the Senfts or tke Mind. 51
FETCH down Tome Knowledge from
the Clouds, the Stars, the Sun, the Moon>
and the Revolution of all the Planets : Dig
and draw up fome valuable Meditations
from the Depths of the Earthy and fearch
them through the vaft Oceans of Water :
Extract fome intellectual Improvements from
the Minerals, and Metals ; from the Won-
ders of Nature among the Vegetables, and
Herbs, Trees, and Flowers. Learn fome
Leflbns from the Birds, and the Beafts, and
the meanefl Infel. Read the Wifdom of
-" /
God and his admirable Contrivance in them
all : Read his Almighty Power, his rich
and various Goodnefs, in all the Works of
his Hands*
FROM the )ay and the Night, the Hours
and the flying Minutes, learn a wife Im-
provement of Time, and be watchful to
feize every Opportunity to increafe in Know-
ledge.
FROM the Vicijfitudes and Revolutions of
Nations and Families, and from the various
Occurrences of the World, learn the Inftability
of mortal Affairs, the Uncertainty of Life,
the Certainty of Death. From a Coffin and
a Funeral learn to meditate upon your own
Departure.
FROM the Vices and Follies of others,
obferve what is hateful in them j confider
how fuch a Practice looks in another Perfon,
and remember that it looks as ill or worfe in
E 2 . your-
52 Of Obfervation PART I.
yourfelf. From the Virtues of others, learn
iomething worthy of your Imitation.
FROM the Deformity, the Dijlrefs, or
Calamity of others, derive Leflbns of Thank-
fulnefs to God, and Hymns of grateful Praife
to your Creator, Governor and Benefactor,
who has formed you in a better Mould, and
guarded you from thofe Evils. Learn alfo
the facred Leflbn of Contentment in your
own Eftate, and Companion to your Neigh-
bour under his Miferies.
FROM your natural Powers, Senfations,
Judgment, Memory, Hands, Feet, &c. make
this Inference, that they were not given you
for nothing, but for fome ufeful Employ-
ment to the Honour of your Maker, and
for the Good of your Fellow-Creatures, as
well as for your own beft Intereft and final
Happinefs.
FROM the Sorrows, the Pains, the Sick-
nejjes, and Sufferings that attend you, learn
the Evil of Sin, and the Imperfection of
your prefent State. From your (nun Sins and
'Follies learn the Patience of God toward
you, and the Patience of Humility toward
God and Man.
THUS from every Appearance in Nature,
and from every Occurrence of Life, you
may derive natural, moral and religious Ob-
Jervations to entertain your Minds, as well
as Rules of Ccnduffi in the Affairs relating to
this Life, and that which is to come.
II. IN
CHAP. III. fy the Senfes or the Mind. 53
II. IN order to furnifh the Mind with a
rich Variety of Ideas, the laudable Curiofty
of young People Jhould be indulged and grafi-
Jied rather than difcouraged. It is a very
hopeful Sign in young Creatures, to fee
them curious in obferving, and inquifitive
in fearching into the greateft Part of Things
that occur ; nor fhould fuch an enquiring
Temper be frowned into Silence, nor be
rigoroufly reftrained, but fhould rather be
fatisfied by proper Anfwers given to all thofe
Queries.
FOR this Reafon alfo, where Time and
Fortune allow it, young People fhould be
led into Company at proper Seafons, fhould
be carried abroad to fee the Fields, and the
Woods, and the Rivers, the Buildings,
Towns and Cities diflant from their own
Dwelling ; they fhould be entertained with
the Sight of ftrange Birds, Beafts, Fifties,
In feels, Vegetables, and Productions both of
Nature and Art of every Kind, whether
they are the Products of their own or fo-
reign Nations : And in due Time, where
Providence gives Opportunity, they may
travel under a wife Infpector or Tutor
to different Parts of the World for the fame
End, that they may bring home Treafures
of ufeful Knowledge.
III. Among all thefe Obfervations,
'write down what is more remarkable and un-
common : Referve thefe Remarks in Store
E 3 for
54 Of Obfervation PART I,
for proper Occafions, and at proper Seafons
take a Review of them. Such a Practice
will give you a Habit of ufeful Thinking :
This will fecure the Workings of your Soul
from running to wafte, and by this Means
even your loofer Moments will turn to happy
Account both here and hereafter.
AND whatever ufeful Obfervations have
been made, let them be at leaft fome Part
of the Subject of your Converfation among
your Friends at next Meeting.
LET the Circumftances or Situations of
Life be what, or where they will, a Man
fliould never neglect this Improvement which
may be derived from Observation. Let him
{ravel into the Eaft or Weft-Indies, and fulfil
the Duties of the Military or the Mercan-
tile Life there ; let him rove through the
Earth or the Seas for his own Humour as
a Traveller, or purfue his Diverfions in
what Part of the World he pleafes as a
Gentleman : let profperous or adverfe For-
tune call him to the moft diftant Parts of
the Globe j ftill let him carry on his Know-
ledge and the Improvement of his Soul by
wife Obfervations. In due time by this
Means he may render himfelf fbme way
ufeful to the Societies of Mankind.
THEBALDINO in his younger years
vifited the Forefts of Norway on the Account
of Trade and Timber, and befides his pro-
per Obfervations of the Growth of Trees
on
CHAP. III. By the Senfes or the Mind. 55
on thofe Northern Mountains, he learnt
there was a Sort of People called Finns, in
thofe Confines which border upon Sweden,
whofe Habitation is in the Woods : And he
lived afterwards to give a good Account of
them and fome of their Cuftoms to the
Royal Society for the Improvement of na-
tural Knowledge. PUTEOLI was taken cap-
tive into Turky in his Youth, and travelled
with his Mafter in their holy Pilgrimage to
Mecca, whereby he became more intelligent
in the Forms, Ceremonies and Fooleries of
the Mahometan Wormip, than perhaps ever
any Briton knew before j and by his Manu-
fcripts we are more acquainted in this lad
Century with the Turkijh Sacreds than any
one had ever informed us.
IV. LET us keep our Minds as free as
pojjibkfrom PaJJions and Prejudices ; for thefe
will give a wrong Turn to our Obfervations
both on Perfons and Things. The Eyes of
a Man in the Jaundice make yellow Ob-
fervations on every Thing ; and the Sou! tinc-
tured with any Paffion or Prejudice dittufes
a falfe Colour over the real Appearances of
Things, and difguifes many of the common
Occurrences of Life : It never beholds Things
in a true Light, nor fuffers them to appear
as they are. Whenfoever therefore you
would make proper Obfervathns^ let Self
with all its Influences ftand afide as far as
poffible j abftradt your own Intereft and your
E 4 own
56 Of Obfervation PART I.
c'wn Concern for them, and bid all Friend-
mips and Enmities fland aloof and keep out
of the Way in the Obfervations that you
make relating to Perfons and Things.
IF this Rule were well obeyed, we fhould
be much better guarded againft thofe com-
mon Pieces of MifconducT: in the Obferva-
tions of Men, viz. The falfe Judgments of
v ^J
Pride and Envy. How ready is Envy to
mingle with the Notices which we take of
other Perfons ? How often is Mankind prone
to put an ill Senfe upon the Actions of their
Neighbours, to take a Survey of them in
an evil Pofition, and in an unhappy Light ?
And by this Means we form a worfe Opinion
of our Neighbours than they deferve ; while
at the fame time Pride and Self-flattery
tempt us to make unjuft Obfervations on
ourfelves in our own Favour. In all the
favourable Judgments we pafs concerning
ourfelves, we mould allow a little Abatement
on this Account.
V.. IN making your Obfervations on Per-
fons take Care of indulging that bufy Curio-
fity which is ever enquiring into private and
dome/lie Affairs, with an endlefs Itch of
learning the iecret Hiftory of Families. It is
but feldom that fuch a prving Curio fit y at-
tains any valuable Ends 3 it often begets Suf-
picions, Jealoufies and Disturbances in Houf-
holds, and it is a frequent Temptation to
Perfons to defame their Neighbours : Some
Perfons
CHAP. III. by the Senfes or the Mind. 57
Perfons cannot help telling what they know ;
a bufy Body is moft liable to become a Tatler
upon every Occaiion.
VI. LET your Obfervations even of Per-
fons and their Conduct be chiefly defigned in
order to lead you to a better Acquaintance
with things, particularly with human Na-
ture -, and to inform you what to imitate and
what to avoid rather than to furnim out
Matter for the evil Paffions of the Mind, or
the Impertinencies of Difcourfe and Re-
proaches of the Tongue.
VII. THOUGH it may be proper fome-
times to make your Objervations, concerning
Perfons as well as Things, the Subject of
your Difcourfe in learned or ufeful Conver-
fation j yet what Remarks you make on par-
ticular Perfons, efpecially to their Difadvan-
tage, mould for the moft Part lie hid in
your own Breaft, till fome jufl and apparent
Occafion, fome neceffary Call of Providence
leads you to fpeak to them.
IF the Character or Conduct which you
obferve be greatly culpable, it mould fo
much the lefs be publiflied. You may
treafure up fuch Remarks of the Follies, In-
decencies, or Vices of your Neighbours, as
may be a conftant Guard againft your Prac-
tice of the fame, without expofing the Re-
putation of your Neighbour on that Ac-
count. It is a good old Rule, that our Con-
verfation ftmld rather be laid cut on Things
tkan
58 Of Qbfervantion PART I.
than on Perfons ; and this Rule mould gene-
rally be obferved, unlefs Names be conceal-
ed, wherefoever the Faults or Follies of
Mankind are our prefent Theme.
OUR late Archbimop Tillotfon has written
a fmall but excellent Difcourfe on Evil
Speaking, wherein he admirably explains,
limits and applies that general apoftolic Pre-
cept, Sfeak Evil of no Man, Tit. iii. 2.
VIII. BE not too hafly to ereft general
Theories from a few particular Obfervations^
Appearances or Experiments. This is what
the Logicians call a falfe Induction. When
general Obfervations are drawn from fo many
Particulars as to become certain and indu-
bitable, thefe are Jewels of Knowledge, com-
prehending great Treafure in a little Room ;
but they are therefore to be made with the
greater Care and Caution, left Errors become
large and diffufive, if we fhould miftake in
thefe general Notions.
A HATSY Determination of fome uni-
verfal Principles without a due Survey of all
the particular Cafes which may be included
in them, is the Way to lay a Trap for our
own Uunderftandings in their Purfuit of any
Subject, and we (hall often be taken Cap-
tives into Miftake and Falihood. Niveo in
his Youth obferved, that on three Cbriftmas
Days together there fell a good Quantity of
Snow, and now hath writ it down in his
Almanack as a Part of his wife Remarks on
CHAP. III. by the Senfes or the Mind. 59
the Weather, that it will always fnow at
Chriftmas, Euron a young Lad took No-
tice ten Times that there was a (harp Froft
when the Wind was in the Nortb-Eaft ;
therefore in the Middle of laft July he al-
moft expected it fhould freeze, becaufe the
Weather-cocks (hewed him a Nortb-EaJl
Wind : And he was ftill more difappointed
when he found it a very fultry Seafon. It
is the fame hafly Judgment that hath thrown
Scandal on a whole Nation for the Sake of
fome culpable Characters belonging to feveral
particular Natives of that Country ; whereas
all the French Men are not gay and airy ;
all the Italians are not jealous and revenge-
ful ; nor are all the ILnglifo over-run with
the Spleen.
CHAP.
60 Of Booh PART I.
CHAP. IV.
Of BOOKS, and READING.
I. np HE World is full of Books, but
there are Multitudes which are fo
ill written they were never worth any Man's
Reading; and there are thoufands more
which may be good in their Kind, yet are
worth nothing when the Month or Year or
Occafion is paft for which they were writ-
ten. Others may be valuable in themfelves,
for fome fpecial Purpofe or in fome peculiar
Science, but are not fit to be perufed by any
but thofe who are engaged in that particu-
lar Science or Bufinefs. To what ufe is it
for a Divine or Phyfician or a Tradefman> to
read over the huge Volumes of Reports of
judged Cafes in the Law ? or for a Lawyer to
learn Hebrew and read the Rabbins? It
is of vaft Advantage for Improvement of
Knowledge and faving Time, for a young
Man to have the moft proper Books for
his reading recommended by a judicious
Friend.
II. B O KS of Importance of any Kind,
and efpecially compleat Treatifes on any Sub-
ject, mould be firft read in a more general
and curfory Manner, to learn a little what
the Treatife promifes, and what you may
5 expect
CHAP. IV. and Reading. 61
exped from the Writer's Manner and Skill.
And for this End I would advife always that
the Preface be read, and a Survey taken of
the 'Table of Contents > if there be one, be-
fore this firft Survey of the Book. By this
Means you will not only be better fitted to
give the Book the firft Reading, but you
will be much affifted in your fecond Peru-
fal of it, which mould be done with greater
Attention and Deliberation, and you will
learn with more Eafe and Readinefs what the
Author pretends to teach. In your Read-
ing mark what is new or unknown to you
before, and review thofe Chapters, Pages or
Paragraphs. Unlefs a Reader has an un-
common, and moft retentive Memory, I
may venture to affirm, that there is fcarce
any Book or Chapter worth reading once
that is not worthy of a fecond Perufal. At
leaft take a careful Review of all the Lines
or Paragraphs which you marked^ and make
a Recollection of the Sections which you
thought truly valuable.
THERE is another Reafon alfo why I
would chufe to take a fuperficial and curfory
Survey of a Book, before I fit down to
read it, and dwell upon it with fhidious At-
tention, and that is, that there may be fe-
veral Difficulties in it which we cannot
eafily underftand and conquer at the firft
Reading, for want of a fuller Comprehen-
fioii of the Author's whole Scheme. And
therefore
62 Of Booh PART I.
therefore in fuch Treatifes we mould not
ftay till we m after every Difficulty at the firft
Perufal; for perhaps many of thefe would
appear to be folved when we have proceed-
ed farther in that Book, or would vanifh of
themfelves upon zfecond Reading.
WHAT we cannot reach and penetrate at
firft may be noted down as Matter of after
Confideration and Enquiry, if the Pages that
follow do not happen to ftrike a compleat
Light on thofe which went before.
III. IF three or four Perfons agree to read
the fame Book, and each bring his own Re-
marks upon it at fome fet Hours appointed
for Converfation, and they communicate
mutually their Sentiments on the Subject,
and debate about it in a friendly Manner,
this Practice will render the Reading any
Author more abundantly beneficial to every
one of them.
IV. IF fever al Perfons engaged in the fame
Study take into their Hands dijlintt Treatifes
on one Subjeft, and appoint a Seafbn of Com-
munication once a Week, they may inform
each other in a brief Manner concerning
the Sen fe, Sentiments and Method of thofe
ieveral Authors, and thereby promote each
other's Improvement, either by recommend-
ing the Perufal of the fame Book to their
Companions, or perhaps by fatisfying their
Enquiries concerning it by Converfation with-
out every one's perufing it.
V. RE-
CHAP. IV. and Reading. 63
V. REMEMBER that your Bufinefs in
Reading or in Corruerfotion t efpecially on
Subjects of natural, moral or divine Science,
is not merely to know the Opinion of the
Author or Speaker, for this is but the mere
Knowledge of Hiftory ; but your chief Bu-
finefs is to confider whether their Opinions
are right or no, and to improve your own
folid Knowledge of that Subject by Medi-
tation on the Themes of their Writing or
Difcourfe. Deal freely with every Author
you read, and yield up your AfTent only to
Evidence and juft Reasoning on the Subject.
HERE I would be understood to fpeak
only of human Authors, and not of the* fa-
cred and infpired Writings. In thefe our
Bufinefs indeed is only to find out the Senfe,
and underftand the true Meaning of the
Paragraph and Page, and our AfTent then is
bound to follow when we are before fatif-
fied that the Writing is Divine. Yet I
might add alfo, that even this is juft Reafon-
ing, and this is fufficient Evidence to demand
our Afient.
BUT in the Compofures of Men remem-
ber you are a Man as well as they j and it
is not their Reafon but your own that is
given to guide you when you arrive at Years
of Difcretion, of manly Age and Judg-
ment.
VI. LET this therefore be your Prac-
tice, efpecially after you have gone through
one
64 Of Books PART I,
one Courfe of any Science in your acade-
mical Studies ; if a Writer on that Subject
maintains the fame Sentiments as you do,
yet if he does not explain his Ideas or prove
his Pofitions well, mark the Faults or De-
feels, arid endeavour to do it better, either
in the Margin of your Book, or rather in
fome Papers of your own, or at leaft let it
be done in your private Meditations. As for
inftance :
WHERE the Author is obfcure, enlighten
him: Where he is'fmperft&, fupply his
Deficiencies : Where he is too brief and
conc^fe, amplify a little, and fet his Notions
in a fairer View : Where he is redundant,
mark thofe Paragraphs to be retrenched :
When he trifles and grows impertinent y aban-
don thofe Paflages or Pages : Where he ar-
gues, obferve whether his Reafons be con-*
clufive: If the Conclufion be true, and yet
the Argument weak, endeavour to confirm it
by better Proofs : Where he derives or in-
fers any Proportions darkly or doubtfully,
make the Juftice of the Inference appear,
and make further Inferences or Corollaries, if
fuch occur to your Mind : Where you fup-
pofe he is in a Miftake, propofe your Ob-
jections and correct his Sentiments: What
he writes fo well as to approve itfelf to your
Judgment, both as juft and ufeful, treafure
it up in your Memory, and count it a Part
of your intellectual Gains.
Note,
CHAP. IV. and Reading. 65
Note, MANY of thefe fame Directions
which I have now given, may be practifed
with regard to Cotfuerftttion, as well as Read-
ing, in order to render it ufeful in the moft
extenfive and lafting Manner.
VII. OTHER Things alfo of the like
Nature may be ufefully practifed With re-
gard to the Authors which you read, viz.
If the Method of a Book be irregular , re-
duce it into Form by a little Analylis of
your own, or by Hints in the Margin : If
thofe Things are heaped together y -which
fhould be feparated, you may wifely dif-
tinguim and divide them. If feveral Things
relating to the fame Subject are fcattered up
and down feparately through the Treatife, you,
may bring them all to one View by Re-
ferences ; or if the Matter of a Book be
really 'valuable and defervijjg, you may throw
it into a better Method, reduce it to a more
logical Scheme, or abridge it into a lefler
Form ; all thefe Practices will have a Ten-
dency both to advance your Skill in Lo-
gick, and Method, to improve your Judg-
ment in general, and to give you a fuller
Survey of that Subject in particular. When
you have finimed the Treatife with all your
Obfervations upon it, recollect and deter-
mine what real Improvements you have
made by reading that Author.
VIII. IF a Book has no Index to it, or
good Table of Contents, it is very ufeful to
F make
66 Of Books PART 1.
make one as you are reading it : Not with
that Exactnefs as to include the Senfe of
every Page and Paragragh, which mould be
done if you defigned to print it ; but it is
fufficient in your Index to take Notice only
of thofe Parts of the Book which are new
to you, or which you think well written,
and well worthy of your Remembrance or
Review,
SHALL I be fo free as to affure my
younger Friends, from my own Experience,
that thefe Methods of Reading will cod
feme Pains in the firft Years of your Study,
and efpecially in the firft Authors which
you perufe in any Science, or on any par-
ticular Subject : But the Profit will richly
eompenfate the Pains. And in the following
Years of Life, after you have read a few
valuable Books on any fpecial Subject in this
Manner, it will be very eafy to read others
of the fame Kind, becaufe you will not
.ufually find very much new Matter in them
which you have not already examined.
Vill. IF the Writer be remarkable for
any peculiar Excellencies or Defers in his Style
.or Manner of Writing^ make juft Obferva-
tions upon this alfo j and whatfoever Orna-
ments you find there, or whatfoever Ble-
mifhes occur in the Language or Manner of
the Writer, you may make juft Remarks
.upon them. And remember that one Book
raid o 'cer in tbis Manner y with all this labo-
rious
CHAP. IV. and Reading. 67
nous Meditation, will tend more to enrich your
Under/landing^ than the Jkimming o^er the
Surface of twenty Authors.
IX. BY perufing Books in the Manner I
have defcribed, you will make all your
Reading fubfervient not .only to the Enlarge-
ment of your Treafures of Knowledge ', but
alfo to the Improvement of your reafonmg
Powers.
THERE are many who read with Con-
ftancy and Diligence, and yet make no Ad-
vances in true Knowledge by it. They are
delighted with the Notions which they read
or hear, as they would be with Stories that
are told, but they do not weigh them in
their Minds as in a juft Balance, in Order
to determine their Truth or Falmood j
they make no Obfer.vations upon them, or
Inferences from them. Perhaps their Eye
Hides over the Pages, or the Words flide over
their Ears, and vanish like a RJoapfody of
Evening Tales, or the Shadows of a Cloud
flying over a Green Field in a Summer's
TS
Dav.
>
OR if they review them liifrkiently to
fix them in their Remembrance, it is meerly
with a Defign to tell the Tale over again,
and fhew what Men of Learning they ars.
o
Thus they dream out their Days in a Courje
of Reading without real Advantage. As a
Man may be eating all Day, and for want of
Digeftion is never nourifhed j fo thefe end-
F 2 lefs
68 Of Booh PART!.
lefs Readers may cram themfelves in vain with
intellectual Food, and without real Improve-
ment of their Minds, for want of digefting
it by proper Reflections.
X. BE diligent therefore in obferving
thefe Directions. 'Enter into the Senfe and
Argument . of the Authors you read, exa-
mine all their Proofs, and then judge of the
Truth or Falfliood of their Opinions ; and
thereby you (hall not only gain a rich In-
creafe of your Underftandings, by thofe
Truths -which the Author teaches, when
you fee them well fupported, but you mail
acquire alfo by Degrees an Habit of judg-
ing juftly, and of reafoning well, in Imi-
tation of the good Writer whofe Works you
perufe.
THIS is laborious indeed, and the Mind
is backward to undergo the Fatigue of
weighing every Argument and tracing every
Thing to its Original. It is much lefs
Labour to take all Things upon Truft : Be-
Iteming h much eqfier than arguing. But
when Studentio had once perfuaded his Mind
to tie itfelf down to this Method which
I have prefcribed, he fenfibly gained an ad-
mirable Facility to read, and judge of what
he read, by his daily Practice of it, and
the Man made large Advances in the Purfuit
of Truth ; while Phtmbinus and Plumeo
made lefs Progrefs in Knowledge, though
they had read over more Folios. Plumeo
fkimmed
CHAP. IV. and Reading. 69
fkimmed over the Pages like a Swallow over
the flowry Meads in May. Plumbinus read
every Line and Syllable, but did not give
himielf the Trouble of thinking and judg-
ing about them. They both coujd boaft in
Company of their great Reading, for they
knew more Titles and Pages than Studentio,
but were far lefs acquainted with Science.
I CONFESS thofe whofe Reading is de-
figned only to fit them for much Talk, and
little Knowledge, may content themfelves
to run over their Authors in fuch a fudden
and trifling Way \ they may devour Libra-
ries in this Manner, yet be poor Reafoners
at laft, and have no folid Wifdom or true
Learning. The Traveller who walks on
fair and foftly in a Courfe that points right,
and examines every Turning before he ven-
tures upon it, will come fooner and iafer
to his Journey's End, than he who runs
through every Lane he meets, though lie
gallop full Speed all the Day. The Man of
much Reading, and a large retentive Me-
mory t but without Meditation, may become
in the Senfe of the World a knowing Man $
and if he converfes much with the Ancients,
he may attain the Fame of Learning too ;
but he fpends his Days afar off from Wif-
dom and true Judgment, and poffeffes very lit-
tle of the fubfiantial Riches of the Mind.
Xt. NEVER apply yourfehes to read any
human Author r joitb a Determination, before-
F 3
70 Of Books PART I,
band, either for or again/I him, or with a
fettled Resolution to believe or dijbelieve, to
confirm or to oppofe wbatfoe*uer he faith ; but
always read with a Defign to lay your Mind
open to Truth, and to embrace it where-
foever you find it, as well as to reject every
Falfhood, though it appear under never fo
fair a Difguife. How unhappy are thofe
Men who feldom fake an Author into their
Hands, but they have determined be-
fore they begin, whether they will like or
diflike him ! They have got feme Notion
of his Name, his Character, his 'Party, or
his Principles, by general Ccnverfation, or
perhaps by fome flight View of a few Pages ;
and having all their own Opinions adjufted
beforehand, they read all that he writes with
a PrepoiTeffion either for or againft him.
Unhappy thofe who hunt and purvey for a
Party, and fcrape together out of every Au-
thor, all thofe Things, and thofe only, which
favour their own Tenets, while they de-
fpife and neglect all the reft!
XII. YET take this Caution. I would
not be underftood here, as though I per-
fuaded a Perfon to live without any fettled
Principles at all, by which to judge of Men
and Books and Things : Or that I would
keep a Man always doubting about his Foun-
dations,, The chief Things that I defign in
this Advice, are thefe three.
'i i. THAT
CHAP. IV. and Reading. 71
1. THAT after our moft necefiary and
important Principles of Science, Prudence
and Religion are fettled upon good Grounds,
with regard to our prefent Conduct and our
future Hopes, we mould read with a juft
Freedom of Thought, all thofe Books which
treat of fuch Subjects as may admit of Doubt
and reaibnable Difpute. Nor mould any of
our Opinions be fo refolved upon, efpecially in
younger Years, as never to hear or to bear an
Oppoiition to them.
2. WHEN we perufe thofe Authors who
defend our own fettled Sentiments, we
{hould not take all their Arguings for juft
and folidj but we {hould make a wife Di-
{linlion between the Corn and the Chaff,
between folid Reafoning and the mere lu-
perficial Colours of it ; nor mould we rea-
dily fwallow down all their lefTer Opinions
becaufe we agree with them in the greater.
3. THAT when we read thofe Authors
which oppofe our moft certain and efta.bli{h-
ed Principles, we {hould be ready to receive
any Informations from them in other Points,
and not abandon at once every thing they
fay, though we are well fixed in Oppofition
to their main Point of arguing.
Fas efl f ab hofle doceri. VIRG.
/ +*
F 4 Seize
Of Books PART I,
upon Truth where- eer 'tis found \
Among ft your friends , amongjl your Foes,
On Chriftian or on Heathen Ground ;
The Flowers divine where-eer it grows :
Negleff the Prickles y and ajjume the Rofe.
XIII. WHAT I have faid hitherto on
this Subject, relating to Books and Reading,
muft be chiefly understood of that Sort of
Books, and thofe Hours of our Reading
and Study, whereby we defign to improve
the intellectual Powers of the Mind with
natural, moral or divine Knowledge. As
for thofe Treatifes which are written to di-
rect or to inforce and perfuade our Practice,
there is one thing further neceflary j and
that is, that when our Confciences are con-
vinced that thefe Rules of Prudence or Duty
belong to us, and require our Conformity
to them, we mould then call ourfelves to ac-
count, and enquire ferioufly whether we have
put them in Practice or no j we mould
dwell upon the Arguments and imprefs the
Motives and Methods of Perfuafion upon
our own Hearts, till we feel the Force and
Power of them inclining us to the Practice of
the Things which are there recommended.
IF Folly or Vice be reprefented in its
open Colours, or its fecret Difguifes, let us
fearch our Hearts, and review our Lives, and
enquire how far we are criminal ; nor
CHAP. IV. and Reading. 73
fhould we ever think we have done with
the Treatife till we feel ourfelves in Sorrow
for our pad Mifcondudl, and afpiring after
a Victory over thofe Vices, or till we find a
Cure of thofe Follies begun to be wrought
upon our Souls.
IN all our Studies and Purfuits of Know-
ledge, let us remember that Virtue and Vice,
Sin and Holinefs, and the Conformation of
our Hearts and Lives to the Duties of true
Religion and Morlity, are Things of far more
Confequence than all the Furniture of our
LJnderftandings, and the richeft Treafures of
mere fpeculative Knowledge -, and that be-
caufe they have a more immediate and ef-
fectual Influence upon our eternal Felicity
or eternal Sorrow.
XIV. THERE is yet another Sort of
JBooks, of which it is proper I fhould fay
fomething while I am treating on this Subi-
jecl: ; and thefe are, Hiftory, Poejy, 'Travels,
Books of Diver/ion or Amufement ; among
which we may reckon alib little common
Pamphlets, News-Papers, or fuch like : For
many of thefe I confefs once reading may
be fumcient where there is a tolerable good
Memory.
OR when feveral Perfons are in Com-
pany, and one reads to the reft fuch Sort
of Writings, once hearing may be fuffi-
cient, provided that every one be fo attend-
tive, and fo free as to make their occasional
Remarks
74 Of Books PARTI.
Remarks on fuch Lines or Sentences, fuch
Periods or Paragraphs, as in their Opinion
deferve it. Now all thofe Paragraphs or
Sentiments deferve a Remark, which are
new and uncommon, are noble and excel-
lent for the Matter of them, are ftrong and
convincing for the Argument contained in
them, are beautiful and elegant for the
Language or the Manner, or any way wor-
thy of a fecond Rehearfal ; and at the Re-
queft of any of the Company let thofe Pa-
ragraphs be read over again.
SUCH Parts alfo of thefe Writings as
may happen to be remarkably ftupid or filly,
falle or miftaken, fhould become Subjects
of an occafional Cnticifm, made by fome
of the Company -, and this may give Occa-
fion to the Repetition of them for the Con-
firmation of the Cenfure, for Amufement or
Diverfion.
STILL let it be remembered, that where
the hiftorical Narration is of eonfiderable
Moment, where the Poefy, Oratory, &c.
fhine with fome Degrees of Perfection and
Glory, a fingle Reading is neither fufficient
to fatisfy a Mind that has a true Tafte of
this Sort of Writings ; nor can we make
the fulleft and heft Improvement of them
without proper Reviews, and that in our
Retirement as well as in Company. Who
is there that has any GoM for polite Writ-
ings that would be furBcienly iatisfied with
hearing
CHAP. IV. and Reading. j$
hearing the beautiful Pages of Steele or Ad-
difon, the admirable Defcriptions of Virgil
or Milton^ or fome of the fineft Poems of
Pope, Young or Dryden, once read over to
them, and then lay them by for ever ?
XV. AMONG thefe Writings of the latter
Kind we may juftly reckon fhort mifceUane-
ous Effays on all Manner of Subjects ; fuch
as the Occafional Papers, the Tatkrs, the
Sp&tfators, and fome other Books that have
been compiled out of the weekly or daily
Products of the Prefs, wherein are contained
a great Number of bright Thoughts, inge-
nious Remarks, and admirable Obfervations,
which have had a confiderable Share in fur-
nifhing the prefent Age with Knowledge and
Politenefs.
I WISH every Paper among thefe Writ-
ings could have been recommended both as
innocent and ufeful. I wifh every unfeem-
ly Idea and wanton Expreffion had been
banimed from amongft them, and every
trifling Page had been excluded from the
Company of the reft when they had been
bound up in Volumes : But it is not to be
expected, in fo imperfect: a State, that every
Page or Piece of fuch mixed publick Pa-
pers mould be entirely blamelefs and laud-
able. Yet in the main it muft be confefled,
there is fo much Virtue, Prudence, Inge-
nuity and Goodnefs in them, efpecially in
fight Volumes of Spetftfers, there is fuch a
Reverence
y6 Of Books PART I.
Reverence of Things facred, fo many valu-
able remarks for our Conduct in Life, that
they are not improper to lie in Parlours, or
Summer-houfes, or Places of ufual Refi-
dence, to entertain our Thoughts in any
Moments of Leifure, or vacant Hours that
occur. There is fuch a Difcovery of the
Follies, Iniquities and famionable Vices of
Mankind contained in them, that we may
learn much, of the Humours and Madneffes
of the Age and the public World, in our own
folitary Retirement, without the Danger of
frequenting vicious Company, or receiving
the mortal Infection.
XVI. AMONG other Books which are
proper and requifite, in order to improve our
Knowledge in general, or our Acquaintance
with any particular Science, it is neceflary
that we mould be furnifhed with Vocabu-
laries and Dictionaries of feveral Sorts, viz.
Of common Words > Idioms and Phrafes, in or-
der to explain their Senfe : Of technical Words
or the Therms of Art^ to {hew their Ufe in
Arts and Sciences; of Names of Men , Coun- y
tries 'j TOWJIS, Rivers, &c. which are called
biftorical and geographical Dictionaries, &c.
Thefe are to be confulted and ufed upon
every Occafion ; and never let an unknown
Word pafs in your Reading without feeking
for its Senfe and Meaning in fbme of thefe
Writers.
CHAP. IV. and Reading. 77
IF fuch Books are not at Hand, you muft
fupply the want of them, as well as you
can, by confulting fuch as can inform you :
And it is ufeful to note down the Matters
of Doubt and Enquiry in fome Pocket-Book,
and take the firft Opportunity to get them
refolved either by Perfons or Books when we
meet with them.
XVII. BE not fatisfied with -A. mere Know-
ledge of the bejl Authors that treat of any
Subject, inftead of acquainting ycurfefoes tho-
roughly <with the Subject itfelf. There is many
a young Student -that is fond of enlarging
his Knowledge of Books , and he contents him
felf with the Notice he has of their Title-
page, which is the Attainment of a Book-
feller rather than a Scholar. Such Perfons
are under a great Temptation to pradtife
thefe two Follies. ( i .) To heap up a great
Number cf Books at a greater Expence than
moft of them can bear, and to furnilh their
Libraries infinitely better than their Un-
derftandings. And (2.) when they have got
fuch rich Treafures of Knowledge upon their
Shelves, they imagine tbemfehes men of Learn-
ing, and take a Pride in talking of the
Names of famous Authors, and the Sub-
jects of which they treat/ without any real
Improvement of their own Minds in true
Science or Wifdom. At beft their Learning
reaches no farther than the Indexes and Tables
of Contents, while they know not how to
3
78 *fbe Judgment PART I.
judge or reafon concerning the Matters con-
tained in thofe Authors.
AND indeed how many Volumes of
Learning foever a Man pofleffes, he is {till de-
plorably poor in his Underftanding, till he
has made thefe feveral Parts of Learning his
o
own Property by Reading, and Reafoning,
byjudging for himfelf, and remembring what
he has read.
CHAP. V.
JUDGMENT of BOOKS.
}. TF we would form a Judgment of a
J[ Book which we have not feen before,
the firft Thing that offers is the Title-page,
and we may fometimes guefs a little at the
Import and Defign of a Book thereby :
Though it muft be confeft that Titles are
often deceitful, and promife more than the
Book performs. The Author s Name, if it
be known in the World, may help us to
conjecture at the Performance a little more,
and lead us to guefs in what Manner it is
done. A Perufal of the Preface or Introduc-
tion (which I before recommended) may fur-
ther afliil our Judgment j and if there be an
Index of the Contents, it will give us flill fome
advancing Light.
IF
CHAP. V. of Books 79
IF we have not Leifure or Inclination to
read over the Book itfelf regularly, then by
the Titles of Chapters we may be directed to
perufe feveral particular Chapters or Sec-
tionSj and obferve whether there be any
thing valuable or important in them. We
{hall find hereby whether the Author ex-
plains his Ideas clearly, whether 'he reafons
ftrongly, whether he methodizes well, whe-
ther his Thoughts and Senfe be manly and
his Manner polite ; or, on the other hand,
whether he be obfcure, weak, trifling and
confufed : or, finally, whether the Matter
may not be folid and fubftantial though the
Manner or Style be rude and difagreeable.
II. BY having run through feveral Chap-
ters and Sections in this Manner, we may
generally judge whether the Treatife be
worth a compleat Perufal or no. But if by
fuch an occafional Survey of fome Chapters
our Expectation be utterly difcouraged, we
may well lay afide that Book \ for there is
great Probability he can be but an indifferent
Writer on that Subject, if he affords but one
Prize to divers Blanks, and it may be fome
down-right Blots too. The Piece can hard-
ly be valued if in feven or eight Chapters
which we perufe there be but little Truth,
Evidence, Force of Reafoning, Beauty and
Ingenuity of Thought, &c. mingled with
much Error, Ignorance, Impertinence, Dul-
nefs, mean and common - Thoughts, Inac-
curacy,
8o The judgment PART 1,
curacy, Sophiftry, Railing, &c. Life is toa
fhort, and Time is too precious, to read every
new Book quite over in order to find that it
is not worth the Reading.
III. THERE are feme general Mi/lake's
which Perfons are frequently guilty of iri
paffing a Judgment on the Books which
.they read.
ONE is this, when a Treatife is written
but tolerably well, we are ready to pafs a
favourable Judgment of it, and fometimes to
exalt its Character far beyond its Merit, if it
agree ivitb our own Principles, and fupport the
Opinions of our Party. On the other Hand,
if the Author be of different Sentiments, and
efpoufe contrary Principles, we can find nei-
ther Wit, nor Reafon, good Senfe, nor good
Language in it. Whereas, alas, if our Opi-
nions of Things were certain and infallible
Truth, yet a filly Author may draw his Pen
in the Defence of them, and he may at-
tack even grofs Errors with feeble and ridi-
culous Arguments. 'Truth in this World is
not always attended and fupported by the
wiieft and fafeft Methods ; and Error, tho'
it can never be mantained by juft Reafoningy
yet may be artfully covered and defended':
An ingenious Writer may put excellent Co-
lours upon his own Miftukes. Some Soci-
nians, who deny the Atonement of Cbrlft v
have written well, and with much Appear-
ance of Argument for their own unferip-
tural
CHAP. V. of Bocks. Si
tural Sentiments, and fome Writers for the
'Trinity and Satisfaction of Cbrift have ex-
pofed themfelves and the facred Doctrine by
their feeble and foolifh Manner of handling
it. Books are never to be judged of merely
by their Subject, or the Opinion they repre-
fent, but by the jultnefs of their Sentiment,
the Beauty of their Manner, the Force of
their Expreffion, or the Strength of Reafon,
and the Weight of jufr. and proper Argu-
ment which appears in them.
BUT this Folly and Weaknefs of trifling
inftead of arguing does not happen to fall
only to the Share of Chriftian Writers: There
are fome who have taken the Pen in Hand
to fupport the Dcijiical or Anticbriftian
Scheme of our Davs, who make bi* Pre-
B O
tences to Reafon upon all Occafions, but
feem to have left it quite behind them when
they are jefling with the Bible, and grin-
ning at the Books which we call Sacred.
Some of thefe Performances would fcarce
have been thought tolerable, if they had
not afiaulted the Chrlftian Faith, though
they are now grown up to a Place amongft
the admired Pens, I much queftion whe-
ther feveral of the RJxipfodies called the Cha-
r aft eri flicks would ever have furvived the
firft Edition, if they had not difcovered fo
flrong a Tincture of Infidelity ^ and now and
then cafl out a prophane Sneer at cur Hcly
Religion. I have fometimes indeed been
G ready
82 The Judgment PART I.
ready to wonder how a Book in the main
fo loofely written fhould ever obtain To
many Readers amongft Men of Senfe. Sure-
ly they rnuft be confcious in the Perufal
that ibmetimes a Patrician may write as
idly as a Man of Plebeian Rank, and trifle
as much as an old School-man, though it is
in another Form. I am forced to fay there
are few Books which ever I read, which
made any Pretences to a great Genius, from
which I derived fo little valuable Knowledge
as from thefe Treatifes. There is indeed
amongft them a lively Pertnefs, a Parade of
Literature, and much of what fome Folks
now a Days call Politenefs ; but it is hard
that we fhould be bound to admire all the
Reveries of this Author under the Penalty of
being unfafhionable.
IV. ANOTHER Mi/lake which fome
Perfons fall into is this. When they read
a Treatife on a Subject with which they
have but little Acquaintance^ they find al-
moft every Thing new and ftrange to them,
their Underftandings are greatly entertained
and improved by the Occurrence of many
Things which were unknown to them be-
fore, they admire the Treatife, and com-
mend the Author at once ; whereas if they
had but attained a good Degree of Skill in
that Science, perhaps they would find that
the Author had written very poorly, that
neither his Senfe nor his Method was jufl
and
CHAP. V. of Books. 83
and proper, and that he had nothing in him
but what was very common or trivial in his
Difcourfes on that Subject.
HENCE it comes to pafs that Corio and
Faber, who were both bred up to Labour*
and unacquainted with the Sciences^ mail ad-
mire one of the weekly Papers^ or a little
Pamphlet' that talks pertly on fome critical
or learned Theme, becaufe the Matter is all
ftrange and new to them, and they join to
extol the Writer to the Skies ; and for the
fame Reafon a young Academic mall dwell
upon a Journal or an Obfervator that treats
of Trade and Politics in a dictatorial Style,
and mall be lavifh in the Praife of the Au-
thor : while at the fame time Perfons well
fkilled in thofe different Subjects, hear the
impertinent Tattle with a juft Contempt ;
for they know how weak and aukward
many of thofe little diminutive Difcourfes
are ; and that thofe very Papers of Science,
PoliticSy or T^rade^ which were fo much ad-
mired by the Ignorant, are perhaps, but
very mean Performances ; though it muft
be alfo confeft there are fome excellent Ef-
fays in thofe Papers, and that upon Science
as well as Trade.
V. BUT there is a Danger of Miftake
in our 'Judgment of Books on the other hand
alfo : For when we have made ourfelves
Maftcrs of any particular Theme of Know-
ledge> and furveyed it long on all Sides, there
G 2 is
84 'The Judgment PART I.
is perhaps Icarce any Writer on that Subject
who much entertains and pleafes us after-
wards, becaufe we find little or nothing
new in him j and yet in a true Judgment
perhaps his Sentiments are mod proper and
juft, his Explications clear, and his Reafon-
ing ftrong, and all the Parts of the Difcourfe
are well connected and fet in a happy Light ;
but we knew moft of thofe Things before,
and therefore they ftrike us not, and we are
in Danger of difcommending them.
THUS the Learned and the Utikarned have
their feveral diftinct Dangers and Prejudices
ready to attend them in their Judgment of
the Writings of Men. Thefe which I have
mentioned are a Specimen of them, and in-
deed but a mere Specimen j for the Prejudices
that warp our Judgment afide from Truth
are almoft infinite and endlefs.
VI. YET I cannot forbear to point out
two or three more of thefe Follies, that I
may attempt fomething toward the Correc-
tion of them, or at lead to guard others
againft them.
THERE are fome Perfons of a forward
and lively Temper, and who are fond to in-
termeddle with all Appearances of Know-
ledge, will give their Judgment on a Book
as foon as the Title of it is mentioned, for
they would not willingly feem ignorant of
any Thing that others know. And efpeci-
ally if they happen to have any fuperior
i Character
CHAP. V. of Books. 85
Character or PofTeffions of this World, they
fancy they have a Right to talk freely upon
every thing that ftirs or appears, though
they have no other Pretence to this Freedom.
Divitio is worth forty thoufand Pounds, PG-
litulus is a fine young Gentleman who fparkles
in all the mining Things of Drefs and Equi-
page, Aulinus is a fmall Attendant on a
Minifter of State and is at Court almoft
every Day. Thefe three happened to meet
in a Vifit, where an excellent Book of warm
and refined Devotions lay in the Window.
What dull Stuff' is here ? fa id Divitio, I never
read fo much Nonfenfe in one Page in my Life,
nor would I give a Shilling for a thoufand Jucb
Treatifes. Aulinus, though a Courtier and
not ufed to fpeak roughly, yet would not
allow there was a Line of good Senfe in the
Book, and pronounced him a Madman that
wrote it in his fecret Retirement, and de-
clared him a Fool that publifhed it after his
Death. Politulus had more Manners than
to differ from Men of fuch a Rank and
Character, and therefore he fneered at the
devout Expreffions as he heard them read,
and made the divine Treatife a Matter of
Scorn and Ridicule ; and yet it was well
known that neither this fine Gentleman, nor
the Courtier, nor the Man of Wealth, had
a Grain of Devotion in them beyond their
Horfes that waited at the Door with their
gilded Chariots. But this is the Way of the
G 3 World:
86 The Judgment. PART I.
World : Blind Men will talk of the Beauty
of Colours, and of the Harmony or Difpro-
portion of Figures in Painting ; the Deaf
will prate of Difcords in Mufick, and thofe
who have nothing to do with Religion will
arraign the beft Treatife on divine Subjects,
though they do not underftand the very
Language of the Scripture, nor the com-
mon Terms or Phrafes ufed in Chrifiianity.
VII. I might here name another Sort
of Judges, who will fet themfelves up to de-
cide in favour of an Author, or will pro-
nounce him a meer Blunderer, according to
the Company they have kept, and the Judg-
ment they have heard paft upon a Book by
others of their own Stamp or Size, though
they have no Knowledge or Tafte of tjie
Subject themfelves. Thefe with a fluent
and voluble Tongue become mere Eccho's
of the Praifes or Cenfures of other Men.
Sonillus happened to be in the Room where
the three Gentlemen juft mentioned gave
out their Thoughts fo freely upon an ad-
mirable Book of Devotion : And two Days
afterwards 'he met with fome Friends of his
where this Book was the Subject of Conver-
fation and Praife. Sonillus wondered at their
Dulnefs, and repeated the Jefts which he
had heard caft upon the Weaknefs of the
Author. His Knowledge of the Book and
his Deciiion upon it was all from Hearfay,
for he had never leen it : And if he had
I read
CHAP. V. of Boohs 87
read it through, he had no Manner of right
to judge about the Things of Religion, hav-
ing no more Knowledge, nor Tafte of any
thing of inward Piety than a Hedgehog or
a Bear has of Politenefs.
WHEN I had wrote down thefe Remarks,
Probus, who knew all thefe four Gentle-
men, wifhed they might have Opportuni-
ty to read their own Character as it is
reprefented here. Alas ! Probus, I fear it
would do them very little good, though it
may guard others againft their Folly : For
there is never a one of them would find
their own Name in thefe Characters if they
read them, though all their Acquaintance
would acknowledge the Features imme-
diately, and fee the Perfons almoil: alive in
the Picture.
VIII. THERE is yet another mifchievous
Principle which prevails among fome Per-
fons in pafling a Judgment on the Writings
of others, and that is, when from the fecret
Stimulations of Vanity , Pride or En r oy y they
defpife a valuable Book, and throw Con-
tempt upon it by wholefale : And if you
afk them . the Reafon of their fevere Cen-
fure, they will tell you perhaps, they have
found a Miftake or two in it, or there are
a few Sentiments or Expreffions not fuited
to their Tooth and Humour. Bavius cries
down an admirable Treatife of Philofophy,
and fays there is Athelfm in it, becaufe there
G 4 are
88 *fbe Judgment PART I.
are a few Sentences that feem to fuppofe
Brutes to be meer Machines. Under the fame
Influence Momus will not allow Paradife
Loft to be a good Poem, becaufe he had
read fome flat and heavy Lines in it, and he
thought Milton had too much Honour done
him. It is a paultry Humour that inclines
a Man to rail at any human Performance
becaufe it is not abfolutely perfect. Horace
would give us a better Example.
Sunt delict a quibus nos ignovijje vetimus,
Nam neque chorda fonum reddit quam vult
manus & mens,
Nee femper feriet quodcunque minabitur arcus :
Atque ubiplura nitent in car mine > non egopaucis
Offendor maculis, quas aut incuriafudit,
Aut humana parum cavit natura.
Hor. de Art, Poet.
Thus Englifhed.
Be not too rigidly cenforious :
A String may jar in the bejl Majlers Hand,
And the moft Jkilful Archer mifs bis Aim :
So in a Poem elegantly ivrit
I 'will not quarrel with a f mall Mi flake,
Such as our Nature's Frailty may excufe.
Rofcommon.
THIS noble Tranflator of Horace,
whom I here cite, has a very honourable
Opini-
CHAP. V. of Books. 89
Opinion of Homer in the main, yet he
allows him to be juftly cenfured for fome
groffer Spots and Blemimes in him.
For who without Averjion ever lock'd
On holy Garbage, tho by Homer cook'd,
Whoje railing Heroes, andwhofe wounded Gods
Make forte jufpett he fnores as well as nods.
SUCH wife and juft Diflinftions ought
to be made when we pafs a Judgment on
mortal Things, but Envy condemns by
wholefale. Envy is a curfed Plant >, fome
Fibres of it are rooted almoft in every
Man's Nature, and it works in a fly and
imperceptible Manner, and that even in.
fome Peribns who in the main are Men of
Wifdom and Piety. They know not how
to bear the Praifes that are given to an in-
genious Author, efpecially if he be living
and of their Profejjion, and therefore they
will, if poflible, find fome Blemim in his
Writings, that they may nibble and bark at
it. They will endeavour to diminifh the
Honour of the beft Treatife that has been
written on any Subjecl, and to render it
ufelefs by their Cenfures, rather than fuffer
their Envy to lie afleep, and the little MiC-
takes of that Author to pafs unexpofed. Per-
haps they will commend the Work in gene-
ral with a pretended Air of Candour, but
pafs
90 *The Judgment PART I.
pafs fo many fly and invidious Remarks
upon it afterwards as mall effectually deftroy
all their cold and formal Praifes *.
IX. WHEN a Perfon feels any Thing of
this invidious Humour working in him, he
may by the following Confiderations attempt
the Correction of it. Let him think with
himfelf how many are the Beauties of fuch
an Author whom he cenfures, in Compari-
fon of his B/emzfloes, and remember that it
is a much more honourable and good-na-
tured Thing to find out peculiar Beauties
than Faults : True and undifguifed Candor is
a much more amiable and divine Talent than
Accufation. Let him reflect again, what
an eafy Matter it is to find a Mijlake in all
human Authors, who are neceflarily fallible
and imperfect.
I CONFESS where an Author fets up
himfelf to ridicule Divine Writers and
Things facred, and yet aflumes an Air of
Sovereignty and Dictatormip, to exalt and
almoft deify all the Pagan Ancients, and
caft his Scorn upon all the Moderns,
efpecially if they do but favour of Miracles
* I grant when Wifdom jtfclf cenfures a weak and foolifh
Performance, it will pafs its fevere Sentence, and yet with
an Air of Candour, if the Author has any Thing valuable
in him : But Envy will oftentimes imitate the fame favour-
able Airs, in order to make its falfe Cavils appear more jufl
and credible, when it has a Mind to fnarle at fome of the
brighteft Performances of a human Writer.
and
CHAP. V. of Books 91
and the Gofpel, it is fit the Admirers of this
Author fhould know that Nature and thefe
Ancients are not the fame, though fome
Writers always unite them. Reafon and Na-
ture never made thefe ancient Heathens their
Standard, either of Art or Genius, of Writ-
ing, or Heroifm. Sir Richard Sfee/e, in his
little EfTay, called The Chriftian Hero, has
fhewn our Saviour and St. Paul in a more
glorious and tranfcendent Light than a Vir-
gil or a Homer could do for their Achilles^
Ufy/es, or Mneas ; and I am perfuaded, if
Mofes and David had not been infpired
Writers, thefe very Men would have ranked
them at lead with Herodotus and Horace., if
not given them the fuperior Place.
BUT where an Author has many Beau-
ties confident with Virtue, Piety and Truth,
let not little Criticks exalt themfelves, and
fhower down their ill Nature upon him,
without Bounds or Meafure; but rather
ftretch their own Powers of Soul till they
write a Treatife fuperior to that which they
condemn. This is the nobleft and fureft
Manner of fuppreffing what they cenfure.
A LITTLE Wit, or a little Learning,
with a good Degree of Vanity and ill Na-
ture, will teach a Man to pour out whole
Pages of Remark and Reproach upon one real
or fancied Miftake of a great and good Au-
thor : And this may be dreffed up by the
fame Talents, and made entertaining enough
to
92 The Judgment PART I.
to the World, who loves Reproach and
Scandal i But if the Remarker would but
once make this Attempt, and try to out-JIxne
the Author by writing a better Book on the
fame Subject, he would foon be convinced
of his own Infufficiency, and perhaps might
learn to judge more juftly and favourably
of the Performance of other Men. A Cob-
ler or a Shoemaker may find Ibme little
Fault with the Latchet of a Shoe that an
Apelles had painted, and perhaps with Juftice
too ; when the whole Figure and Pourtrai-
ture is fuch as none but Apelles could paint.
Every poor low Genius may cavil at what
the richeft and the nobieft hath performed ;
but it is a Sign of Envy and Malice added to
the Littlenefs and Poverty of Genius, when
fuch a Cavil becomes a fufficient Reafon to
pronounce at once againft a bright Author
and a whole valuable Treatife.
X. ANOTHER, and that a very frequent
Fault in palTing a Judgment upon Books is
this, that rerfons fprcad the fame Praifes or
the fame Reproaches over a whole Treatife,
and all the Chapters in it, which are due
only to fome of them. They judge as it
were by wholefale, without making a due
DiftincVion between the fcveral Parts or Sec-
tions'ofthe Performance; and this is ready
to lead thofe who hear them talk, into a
dangerous -Mift-ake. Florus is a great and
}uft Admirer of the late Archbimop of
Cambraj)
CHAP. V. tf Books. 93
Cambray, and mightily commends every
thing he has written, and will allow no
Blemifh in him : whereas the Writings of
that excellent Man are not all of a Piece,
nor are thole very Books of his, which have
a good Number of beautiful and valuable
Sentiments in them, to be recommended
throughout or all at once without Diftinc-
tion. There is his Demonjlration of the Ex-
iftence and Attributes of 'God f , which has juft-
ly gained an univerfal Efteem, for bringing
down fome new and noble Thoughts of the
Wifdom of the Creation to the Underftand-
ing of the Unlearned, and they are fuch as
well deferve the Perufal of the Men of
Science, perhaps as far as the 5oth Seffion ;
but there are many of the following Sections
which are very weakly written, and fome
of them built upon an enthufiaftical and
miftaken Scheme, akin to the peculiar O-
pinions of Father Malebrancbe, fuch as Seel:.
51, 53. That we know the Finite only by the
Ideas of the Infinite. Seel:. 55, 60. That
the fupcrior Reafo?i in Man is God himjelf
afting in bint. Seel. 61, 62. That the Idea
of Unity cannot be taken from Creatures, but
from God only : And feveral of his Sections .
from 65 to 68, upon the Doctrine of Liber-
ty, feem to be inconfiftent. Again, toward
the End of his Book he fpends more Time
and Pains than are needful in refuting the
Epicurean Fancy of Atoms moving eternally
94 c $ 2e "Judgment PART I.
through infinite Changes, which might be
done effectually in a much morter and bet-
ter Way.
So in his Pofthumous Effays, and his Let*
ters, there are many admirable Thoughts
in practical and experimental Religion, and
very beautiful and divine Sentiments in De-
votion ; but fometimes in large Paragraphs
or in whole Chapters together, you find him
in the Clouds of myjlic Divinity, and he
never defcends within the Reach of common
Ideas or common Senfe.
BUT remember this alfo, that there are
but few fuch Authors as this great Man,
who talks fo very weakly fometimes, and
yet in other Places is fo much fuperior to the
greateft Part of Writers.
THERE are other Inftances of this Kind
where Men of good Senfe in the main fet
up for Judges, but they carry too many of
their Paffions about them, and then like
Lovers, they are in Rapture at the Name
of their fair Idol ; they lavim out all their
Incenfe upon that Shrine, and cannot bear
the Thought of admitting a Blemim in
them.
You mall hear Altifono not only admire
Cajimire of Poland in his Lyricks, as the
utmoft Purity and Perfection of Latin Poefy,
but he will allow nothing in him to be ex-
travagant or faulty, and will vindicate eve-
ry Line : Nor can I much wonder at it
when
CAHP. V. of Becks. 95
when I have heard him pronounce Lucan the
beft of the antient Latins ', and idolize his ve-
ry WeaknefTes and Miftakes. I will readily
acknowledge the Odes of Cafimire to have
more Spirit and Force, more Magnificence
and Fire in them, and in twenty Places arife
to more Dignity and Beauty, than I could
ever meet with in any of our modern Poets :
Yet I am afraid to fay that Pallafutilis e luce
has Dignity enough in it for a Robe made for
the Almighty. Lib. 4. Od. 7. L. 37. or that
the Man of Virtue in Od. 3. L. 44. under the
Ruins of Heaven and Earth will bear up the
Fragments of the falling World with a comely
Wound on his Shoulders.
late ruenti
Subjiciens fua col/a ccelo
Mundum decoro i)idnere fulciet ;
Interque coelifragmma
YET I muft needs confefs alfo, that it is
hardly poffible a Man mould rife to fo ex-
alted and fublime a Vein of Poefy as Caji-
mire, who is not in Danger now and then of
fuch Extravagancies : But ftill they mould
not be admired or defended, if we pretend
to pafs a juft Judgment on the Writings of
the greateft Men.
MILTON is a noble Genius, and the
World agrees to confefs it ; his Poem of Pa-
radife Loft is a glorious Performance, and
rivals
96 7 be 'Judgment PART I.
rivals the mod famous Pieces of Antiquity -,
but that Reader muft be deeply prejudiced
in favour of the Poet, who can imao-ine
o
him equal to himfelf through all that Work.
Neither the fublime Sentiments nor Digni-
ty of Numbers, nor Force or Beauty of Ex-
preiiion are equally maintained, even in all
thote Parts which require Grandeur or
Beauty, Force or Harmony. I cannot but
confent to Mr. Dryden's Opinion, though I
will not ufe his Words, that for fome Scores
of Lines together, there is a Coldnefs and
Flatnefs, and almoft a perfed: Abfence of
that Spirit of Poefy which breathes, and lives,
and flames in other Pages.
XI. WHEN you hear any Perfon pre-
tending to give his Judgment of a Book,
confider with yourfelf whether he be a ca-
pable Judge, or whether he may not lie
under Ibrne unhappy Biafs or Prejudice, for
or againft it, or whether he has made a fuf-
ficent Enquiry to form his jufteft Sentiments
upon it.
THOUGH he be a Man of good Senfe, yet
he is uncapable of paffing a true Judgment
of a particular Book, if he be not well ac-
quainted with the Subjeft of which it treats,
and the Manner in which it is written, be
it Verfe or Profe ; or if he hath not had Op-
portunity or Leifure to look fufficiently into
the Writing itfelf.
AGAIN
V. of Becks. gy
AGAIN, though he be never fo capable of
judging on all other Accounts, by the Know-
ledge of the Subject, and of the Book itfelf,
yet you are to confider alfo, whether there
be any thing m the Author, in his Manner,
in his Language, in his Opinions, and his
particular Party, which may warp the Sen-
timents of him that judgeth, to think well
cr ill of the Treatife, and to pafs too favour-
able or too fevere a Sentence concerning it.
IF you find that he is either an unfit Judge
becaufe of his Ignorance, or becauie of his
Prejudices, his Judgment of that Bock fhould
go for nothing. Pbilograpbo is a good Divine,
an ufeful Preacher, and an approved Expo-
fitor of Scripture, but he never had a Tafte
for any of the polite Learning of the Age:
He was fond of every Thing that appeared in
a devout Drefs ; but all Verfe was alike to
him : He told me laft Week there was a very
fine Book of Poems publimed on the three
Chriftian Graces, Faith t Hope, and Charity j
and a moft elegant Piece of Oratory on the
four laft Things, Death, 'Judgment^ Heaven,
and Hell. Do you think I lhall buy either
of thole Books merely on Pbilographos Re-
commendation ?
H C H A P.
Of Living InJIruftiom PART L
VI.
Of living InftruSlions and
of Teachers and Learners.
I. / I ^HERE are few Perfons of fo pe-
netrating a Genius and fo juft a
Judgment, as to be capable of learning the
Arts and Sciences without the Affiftance of
^Teachers. There is fcarce any Science fo
fafely and fo fpeedily learned, even by the
nobleft Genius and the beft Books, without
a Tutor. His Affiftance is abfolutely necef-
fary for moft Perfons, and it is very ufeful
for all Beginners. Books are a Sort of dumb
Teachers, they point out the Way to Learn-
ing ; but if we labour under any Doubt or
Miftake, they cannot anfwer fudden Quef-
tions, or explain prefent Doubts and Diffi-
culties : This is properly the Work of a liv-
ing Inftruffior.
II. There are very few Tutors who are
fufficiently furnimed with fuch univerfal
Learning^ as to fuftain all the Parts and
Provinces of Inftrudion. The Sciences are
numerous, and many of them lie far wide
of each other ; and it is beft to enjoy the
Inftrudion of two or three Tutors at leaft,
in order to run through the whole Encyclo-
pcedia> or Circle of Sciences, where it may be
obtained -,
CHAP. VI. by Teachers. 99
obtained ; then we may expecl: that each
will teach the few Parts of Learning which
are committed to his Care in greater Perfec-
tion. But where this Advantage cannot be
had with Convenience, one great Man muft
fupply the Place of two or three common In-
fr.ru (ftors.
III. It is not fufficlent that Inftruc"tors be
competently fkilr r ul in thofe Sciences which,
they profefs and teach : but they mould have
Skill alfo in t\\zArt or Method of Teaching, and
Patience in the Prattice of it.
IT is a great Unhappinefs indeed when
Perfons by a Spirit of Party, or Faction, or
Intereft, or by Purchafe, are fet up for
Tutors, who have neither due Knowledge
of Science, nor Skill in the Way of Com-
munication. And alas, there are others who
with all their Ignorance and Infufficiency
have Self-admiration and Effrontery enough
to fet up themfelves : And the poor Pupils
fare accordingly, and grow lean in their
Underftandings.
AND let it be obferved alfo, there are
fome very learned Men who know much
themfelves, but have not the Talent of com-
municating their own Knowledge j or elfe
they are lazy and will take no Pains at it,
Either they have an obfcure and perplexed
way of talking, or they mew their Learn-
ing ufelefsly, and make a long Periphrafis on
every Word of the Book they explain, or
H 2 they
ioo Of Living Inftruftiom PART I*
they cannot condefcend to young Beginners,
or they run prefently into the elevated Parts
of the Science, becaufe it gives themfelves
greater Pleafure, or they are Toon angry and
impatient, and cannot bear with a few im-
pertinent Queftions of a young, inquifitive
and fprightly Genius; or elfe they fkim over
a Science in a very flight and fuperficial Sur-
vey, and never lead their Difciples into the
Depths of it.
IV. A GOOD Tutor fhould have Charac-
ters and Qualifications very different from all
thefe. He is fuch a one as both can and will
apply himfelf with Diligence and Concern,
and indefatigable Patience to effect what he
undertakes, to teach his Dilciples and lee
that they learn, to adapt his Way and Me-
thod as near as may be to the various Dii-
pofitions, as well as to the Capacities of
thofe whom he inftructs, and to enquire
often into their Progrefs and Improvement.
AND he (hould take particular Care of
his own Temper and Conduct, that there
be nothing in him or about him which may
be of ill Example ; nothing that may favour
of a haughty Temper, a mean and fordid
Spirit; nothing that may expofe him to the
Averfion or to the Contempt of his Scholars,
or create a Prejudice in their Minds againit
him and his Instructions : But if poifible he
ihould have fo much of a natural Candor
and Sweetnefs mixt with all the Improve-
ments
viiAP. VI. by Teachers.
ments of Learning, as might convey Know-
ledge into the Minds of his Difciples with
a fort of gentle Insinuation and fovereign
Delight, and may tempt them into the high-
eft Improvements of their Reafon by a re-
fiftlefs and infenfible Force. But I (hall
have Occafion to fay more on this Subject,
when I come to fpeak more directly of the
Methods of the Communication of Knowledge.
V. THE Learner fhonld attend with Con-
ftancy and Care on all the Inductions of his
'Tutor ; and if he happens to be at any Time
unavoidably hindered, he muft endeavour
to retrieve the Lofs by double Induftry for
Time to come. He fhould always recollect
and review his Lectures, read over forne
other Author or Authors upon the fame
Subject, confer upon it with his Inftructor,
or with his Aflbciates, and write down the
cleared Reful t of his prefent Thoughts,
Reafonings and Enquiries, which he may
have Recourfe to hereafter, either to re-ex-
amine them and to apply them to proper
Ufe, or to improve them further to his own
Advantage,
VI. A Student fhonld never fatisfy him-
felf with bare Attendance on the Lectures
of his Tutor, unlefs he clearly takes up his
Senfe and Meaning, and underftands the
Things which he teaches. A young Difciple
fhould behave himielf fo well as to gain the
Affection and the Ear of his Injlruttor, that
H 3 upon
Of Living Inflrucliom PART I.
upon every Occafion he may with utmoft
Freedom afk Queftions, and talk over his
own Sentiments, his Doubts and Difficulties
with him, and in a humble and modeft Man-
ner defirethe Solution of them.
VII. LET the Learner endeavour to
maintain an honourable Opinion of his In-
jlruclor^ and needfully liften to his Injlruc-
tiottSy as one willing to be led by a more ex-
perienced Guide : And though he is not
bound to fall in with every Sentiment of
his Tutor, yet he mould fo far comply with
him, as to refolve upon a juft Confederation
of the Matter, and try and examine it tho-
roughly with an honeft Heart, before he
prefume to determine againft him : And
then it mould be done with great Modefty,
with a humble Jealoufy of himfelf, and ap-
parent Unwillingnefs to differ from his Tutor,
if the Force of Argument and Truth did not
conftrain him.
VIII. It is a frequent and growing Folly
jn our Age, that pert young Difcipks foon
fancy themfehes wifer than thofe who teach
them : At the firft View, or upon a very
little Thought, they can difcern the Infig-
nificancy, Weakneis and Miftake of what
their Teacher aflerts. The Youth of our
Day by an early Petulancy, and pretended
Liberty of Thinking for themfelves, dare
reject at once, and that with a fort of Scorn,
all thofe Sentiments and Dodtrines which
their
CHAP. VI. by Teachers. 1 03
their Teachers have determined, perhaps
after long and repeated Consideration, after
Years of mature Study, careful Obiervation,
and much prudent Experience.
IX. IT is true, Teachers and Matters are
not infallible, nor are they always in the
right ; and it muft be acknowledged, it is
a Matter of fome Difficulty for younger
Minds to maintain a juft and folemn Vene-
ration for the Authority and Advice of their
Parents and the InfiruStwm of their Tutors,
and yet at the fame Time to fecure to them-
felves a iufl Freedom in their own Thoughts.
J -r \J
We are fometimes too ready to imbibe all
their Sentiments without Examination, if
we reverence and love them j or, on the other
Hand, if we take all Freedom to conteft
their Opinions, we are fometimes temptsd
to caft off that Love and Reverence to their
Perfons, which God and Nature dictate.
Youth is ever in Danger of thefe two Ex-
tremes.
X. BUT I think I may fafely conclude
thus ; though the Authority of a Teacher
muft not abiblutely determine the Judgment
of his Pupil, yet young and raw and unex-
perienced Learners mould pay all proper De-
ference that can be to the Inftrudtions of
their Parents and Teachers, fhort of abfo-
lute Submiffion to their Dictates. Yet itill
we muft maintain this, that they mould
never receive any Opinion into their AfTent,
H 4 whether
104 Of Learning PART I.
whether it be conformable or contrary to
the Tutor's Mind, without fufficient Evi-
dence of it firft given to their own reafoning
Powers,
CHAP. VII.
Of Learning a LANGUAGE.
THE firft Thing required in reading an
Author, or in hearing LeElures of a
Tutor is, that you well underfiand the Lan-
guage in which they write or fpeak. Living'
Languages, or fuch as are the native Tongue
of any Nation in the prefent Age, are more
eafily learnt and taught by a few Rules, and
much familiar Gonverfe, joined to the read-
ing fome proper Authors. The dead Lan-
guages are fuch as ceafe to be fpoken in any
Nation ; and even thefe are more eafy to be
taught (as far as may be) in that Method
wherein living Languages are beft learnt,
*. e. partly by Rule, and partly by Rote or
Cuftom. And it may not be improper in
this Place to mention a very few Directions
for that Purpofe.
I. BEGIN with the mo/l neceffary and
moft general Qbfirvations and Rules 'which be-
long
CHAP. VII. a Language. 105
long to that Language, compiled in the Perm of
a Grammar ; and thefe are but few in moft
Languages. The regular Declenfions and
Variation of Nouns and Verbs fhould be early
and thoroughly learnt by Heart, together
with twenty or thirty of the plaineil and
moft necefiary Rules of Syntax.
BUT let it be obferved, that in almoft all
Languages fome of the very commoneft
Nouns and Verbs have many Irregularities in
them ; fuch are the common auxiliary Verbs
to be and to have, to do and to be done, 6cc.
The Comparatives and Superlatives of the
Words good, bad, great, fmall, much, little,
&c. and thefe fhould be learnt among the
firft Rules and Variations, becauie they
continually occur.
BUT as to other Words which are lefs
frequent, let but few of the Anomalies or
Irregularities of the Tongue be taught a-
mong the general Rules to young Beginners.
Thele will better come in afterwards to be
learnt by advanced Scholars in a Way of
Notes on the Rules, as in the Latin Gram-
mar called the Oxford Grammar, or in Rud-
dimaris Notes on his Rudiments, &c. Or
they may be learnt by Examples alone, when
they do occur ; or by a larger and more
compleat Syftem of Grammar, which de-
fcends to the more particular Forms of
Speech : So the heterodite Nouns of the
f^atin Tongue, which are taught in the
School-
jo 6 Of Learning PART I.
School-book called <%u<z Genus, mould not
be touched in the firft Learning of the Ru-
diments of the Tongue.
II. As the Grammar by which you learn
any Tongue fhould be very fhort at firft,
fo it mujl be written In a Tongue 'with which
you are well acquainted, and which is very
familiar to you. Therefore I much prefer
even the common Englifo Accedence (as it is
called) to any Grammar whatfoever written
in Latin for this End. The Engtijh Acce-
dence has doubtlefs many Faults : But thofe
Editions of it which were printed fmce the
Year 1728, under the correction of a learn-
ed Profeflbr, are the beft ; or the Englijh
Rudiments of the Latin Tongue by that
learned North- Briton Mr. Ruddiman, which
are perhaps the moft ufeful Books of this
kind which I am acquainted with j efpecial-
ly becaufe I would not depart too far from
the ancient and common Forms of Teach-
ing, which feveral good Grammarians have
done, to the great Detriment of fuch Lads
as have been removed to other Schools.
THE tirefome and unreafonable Method
of learning the Latin Tongue by a Gram-
mar with Latin Rules, would appear even
to thofe Matters who teach it fo, in its pro-
per Colours of Abfurdity and Ridicule, if
thofe very Matters would attempt to learn
the Chinefe or Arabic Tongue, by a Gram-
mar written in the Arabic or the Chinefe
Language.
CHAP. VII. a Language. 107
Language. Mr. Clark of Hull has laid
enough in a few Pages of the Preface to his
new Grammar 1723, to make that Practice
appear very irrational and improper ; though
he has faid it in fo warm and angry a Man-
ner, that it has kindled Mr. Ruddiman to
write againft him, and to fay what can be
faid to vindicate a Practice, which, I think,
is utterly indefeniible.
III. AT the fame Time 'when you begin the
Rules begin alfo the Practice, As for Inftance,
when you decline Mufa, Mufe, read and
conftrue the fame Day fbme eafy Latin Au-
thor, by the Help of a Tutor, or with fome
Englifo Tranflation : Chufe fuch a Book
whofe Stile is mple, and the Subje&of Dif-
courfe is very plain, obvious, and not hard
to be understood ; many little Books have
been compofed with this View, as Corderiust
Colloquies, fome of Erafmus's little Writings,
the Sayings of the wife Men of Greece,
Catos Moral Diilichs, and the reft which
are collected at the End of Mr. Ruddiman 's
Englt/b Grammar, or the Latin Teflament of
Cajlellios Tranflation, which is accounted the
pureft Latin, &c. Thefe are very proper up-
on this Occafion, together with Mftys and
Pkadrufa Fables, and little Stories, and the
common and daily Affairs of domeftic
Life, written in the Latin Tongue. But
let the higher Poets and Orators and Hif-
torians, and other Writers whole Language is
more
io8 Of Learning PART I.
more laboured, and whofe Senfe is more re-
mote from common Life, be rather kept out
of Sight till there be fome Proficiency made
in the Lans;uaa;e.
o o
IT is ftrange that Matters mould teach
Children fo early Tullys Epiftles, or Ora-
tions, or tfae Poems of Ovid or Firgil, whofe
Senfe is oftentimes difficult to find becaufe
of the great Tranfpofition of the Words ;
and when they have found the grammatical
Senfe, they have very little Ufe of it, becaufe
they have fcarce any Notion of the Ideas
and Defign of the Writer, it being fo re-
mote from the Knowledge of a Child :
Whereas little .common Stones and Collo-
quies, and the Rules of a Child's Behaviour,
and fuch obvious Subjects, will much better
affift the Memory of the Words by their Ac-
quaintance with the Things.
JV. HERE it may be ufeful alfo to ap-
point the Learner to get by Heart the more
common and ufejul Words, both Nouns and
AdjetfiveS) Pronouns and Verbs^ out of fome
well formed and judicious Vocabulary. This
will furnim him with Names for the mod
familiar Ideas.
V. As foon as ever the Learner is capable,
let the Tutor converje with him in the 'Tongue
which is to be learned, if it be a living Lan-
guage, or if it be Latin which is the living
Language of the learned World : Thus he
wijl acquaint himfelf a little with it by Rots t
as
CHAP. VII. a Language. 109
as well as by Rule, and by living Practice as
well as by reading the Writings of the Dead.
For if a Child of two Years old by this Me-
thod learns to fpeak his Mother-Tongue, I
am fure the fame Method will greatly affift
and facilitate the learning of any other Lan-
guage to thofe who are older.
VI. LET the chief LeJJons and the chief
Exercifes of Schools, v. c. where Latin is
learnt, (at leaft for the firfl Year or more)
be the Nouns, Verbs, and general Rules of
Syntax, together with a meer Tranjlation cut
of fome Latin Author into Englifh ; and let
Scholars be employed and exan iied by their
Teacher daily in reducing the Words to
their Original or Theme, to ths firft Cafe
of Nouns or firft Tenfe of Verbs, and giv-
ing an Account of their Formations and
Changes, their Syntax and Dependencies,
which is called Parjivg. This is a moft
ufeful Exercife to lead Boys into a complete
and thorough Knowledge of what they are
doing.
THE EngHJh Translations, which the
Learner has made, ihould be well corrected
by the Matter, and then they fhould be
tranflated back again for the next Day's Ex-
ercife by the Child into Latin, while the
Latin Author is with-held from him : But
he mould have the Latin Words given him
in their firft Cafe and Tenfe ; and ihould
never be left to feek them himfelf from a
5 Dictionary :
no Of Learning PART I.
Dictionary : And the nearer he tranflates it,
to the Words of the Author whence he de-
rives his Englt/b, the more fhould the Child
be commended. Thus he will gain Skill in
two Languages at once. I think Mr. Clark
has done good Service to the Publick by
his Tranflations of Latin Books for this
End.
BUT let the foolim Cuftom of employ-
ing every filly Boy to make Themes or De-
clamations and Verfes upon moral Subjects
in a ftrange Tongue, before he underftands
common Senfe, even in his own Language,
be abandoned and camiered for ever.
VII. As the Learner improves, let him
acquaint himfelf with the anomalous Words,
the irregular Declenfwns of Nouns and Verbs >
the more uncommon Connexions of Words in
Syntax, and the Exceptions to the general
Rules of Grammar. But let them all be
reduced, as far as poffible, to thofe feveral
original and general Rules, which he has
learned as the proper Rank and Place to
which they belong.
VIII. WHILE he is doing this, it may
be proper for him to converfe with Authors
which are a little more difficult, with Hif-
torians, Orators and Poets, &c. but let his
Tutor inform him of the Roman or Greek
Cuftoms which occur therein. Let the Lad
then tranflate fome Parts of them into his
Mother-Tongue, or into fome other well
known
CHAP. VII. a Language. in
known Language, and thence back again
into the original Language of the Author.
But let the Verfe be tranflated into Profe y for
Pcefy does not belong to Grammar.
IX. BY this time he will be able to ac-
quaint himfelf with fome of the fpecial Em-
phafes of Speech, and the peculiar Idioms of the
tongue. He mould be taught alfb the fpecial
Beauties and Ornaments of the Language:
And this may be done partly by the Help of
Authors who have collected fi^ch Idioms, and
caft them into an eafy Method, and partly
by the judicious Remarks which his Inftruc-
tor may make upon the Authors which he
reads, wherefoever fuch Peculiarities of
Speech or fpecial Elegancies occur.
X. THOUGH the Labour of learning all
the LeJJbm by Heart, which are borrowed
from poetical Authors which they conftrue,
is an unjuft and unnecefTary Imposition upon
the Learner, yet he mufl take the Pains to
commit to Memory the moft necejjary, if not
all the common Rules of Grammar, with an
Example or two under each of them : And
fome of the felect and moft ufeful Periods
or Sentences in the Latin or Greek Author
which he reads, may be learnt by Heart, to-
gether with fome of the choicer LefTons out
of their Poets ; and fometimes whole Epifodes
out of Heroic Poems, &c. as well as whole
Odes among the Lyrics may deferve this
Honour.
5 XI. LET
j 1 2 Of Learhing PART I,
XI. LET this be always carefully obfer-
ved, that the Learners perfectly under/land the
Senfe as well as the Language of all thofe Rules,
LeJ/ons or Paragraphs 'which they attempt to
commit to Memory. Let the Teacher poflefs
them of their true Meaning, and then the
Labour will become eafy and pleafant :
Whereas to impofe on a Child to get by
Heart a long Scroll of unknown Phrafes or
Words, without any Ideas under them, is a
Piece of ufelefs Tyranny, a cruel Impofi-
tion, and a Practice fitter for a Jack-daw or
a Parrot, than for any Thing that wears the
Shape of Man.
XII. AND here, I think, I have a fair
Occafion given me to confider that ^uejlio?z
which has been often debated in Converfa-
tion, viz. Whether the Teaching of a School
full of Boys to learn Latin by the Heathen
Poets, as Ovid in his Epiftles, and the filly
Fables of his Metamorpbojis, Horace, 'Juve-
nal and Martial in their impure Odes, Satires
and Epigrams, &c. is fo proper and agreeable
a Practice in a Chrijlian Country ?
XIII. (i.) I GRANT the Language and
Style of tkoje Men who wrote in their own
native tongue mull be more pure and perfect
in fome nice Elegancies and Peculiarities,
than modern Writers of other Nations who
have imitated them ; and it is owned alfb,
that the Beauties of their Poefy may much
excel : But in either of thefe Things, Boys
cannot
CHAP. VII. a Language. 113
cannot be fuppofed to be much improved or
injured by one or the other.
XIV. (2.) IT {hall be confeft too, that
Modern Poets in every living Language, lave
brought into their Works /o many Words, E-
pithets, Phrafes and Metaphors, from the Hea-
then Fables and Stories of their Gods and He-
roes, that in order to understand thefe modern
Writers, it is neceffary to know a little of
thofe ancient Follies : but it may be anfwer-
ed, that a good Dictionary, or fuch a Book
as the Pantheon or Hiftory of thofe Gentile
Deities, &c. may give fufficient Information,
of thofe Stories, fo far as they are necefTary
and ufeful to School-Boys.
XV. (3.) I WILL grant yet further, that
Lads who are defigned to make great Scho-
lars or Divines, may by reading thefe Hea-
then Poets, be taught better to underjland the
Writings of the ancient Fathers againft the
Heathen Religion ; and they learn here what
ridiculous Fooleries the Gentile Nations believed
as the Articles of their Faith, what wretched
and foul Idolatries they indulged and prac-
tifed as Duties of Religion, for 'want of the
Light of Divine Revelation. But this per-
haps may be learnt as well either by the
Pantheon, or forne other Collection, at
School j or after they have left the School,
they may read what their own Inclinations
lead them to, and whatibever of this Kind
may be really ufeful for them.
I XVI.
H4 Of Learning PART I.'
XVI. BUT the great Queftion is, whe-
ther all thefe Advantages which have been
mentioned will compenfate for the long Months
and Tears that are wafted among their incre-
dible and trifling Romances , their falfe and
Jbameful Stories of the Gods and Goddeff'es
and their Amours, and the lewd Heroes and
vicious Poets of the Heathen World. Can
thefe idle and ridiculous Tales be of any
real and folid Advantage in human Life ?
Do they not too often defile the Mind with
vain, mifchievous and impure Ideas ? Do they
not ftick long upon the Fancy, and leave an
unhappy Influence upon Youth ? Do they
not tinclure the Imagination with Folly and
Vice very early, and pervert it from all that
is good and holy ?
XVII. UPON the whole Survey of
Things it is my Opinion, that for almoft
all Boys who learn this Tongue, it would
be much fafer to be taught Latin Poejy
(as foon and as far as they can need it)
from thofe excellent Translations of David's
Pfalms y which are given us by Buchanan in
the various Meafures of Horace; and the
lower Clafles had better read Dr. John/Ion's
Tranflation of thefe Pfalms, another elegant
Writer of the Scots Nation, inftead of Ovid's-
Epiftles; for he has turned the fame Pfalms
perhaps with greater Elegancy into Elegiac
Verfe, whereof the learned W. Benfaiy Efq;
has lately publiflied a noble Edition, and I
hear
CHAP. VII. a Language'. ii*
hear that thefe Pfalms are honoured with
an encreafmg Ufe in the Schools of Holland
and Scotland. A Stanza, or a Couplet of
thefe Writers, would now and then ftick
upon the Minds of Youth, and would fur-
nifh then infinitely better with pious and
moral Thoughts, and do fomething towards
making them good Men and Chriftians.
XVIII. A LITTLE Book collected from
the Pfalms of both thefe Tranflators, Bu-
cha?ian and Johnjhn^ and a few other C#r/-
Jlian Poets, would be of excellent Ufe for
Schools to begin their In ft ructions in Latin
Poefy ; and I am well arTured this would be
richly fufficient for all thofe in lower Rank,
who never defign a learned Profeffion, and
yet Cuftom has foolifhly bound them to
learn that Language.
BUT left it fhould be thought hard to
caft Horace and Virgil, Ovid and Juvenal*
entirely out of the Schools, I add, if here
and there a few Lyric Odes, or Pieces of
Satires, or feme Epifodes of Heroic Verfe,
with here and there an Epigram of Martial,
all which (hall be clear and pure from the
Stains of Vice and Impiety, and which may
infpire the Mind with noble Sentiments,
fire the Fancy with bright and warm Ideas,
or teach Leffons of Morality and Prudence,
were chofen out of thofe ancient Roman
Writers for the Ufe of the Schools, and were
collected and printed in one moderate
I 2 Volume,
J 1-6 Of Learning PART I,
Volume, or two at the moft, it would be
abundantly fufficient Provifion out of the
Rowan Poets for the Inftrudion of Boys in all
that is neceflary in that Age of Life.
SURELY 'Juvenal hi mfelf would not have
the Face to vindicate the Mafters who
teach Boys his 6 th Satyr, and many Para-
graphs of feveral others, when he himfelf
lias charged us,
Nil diclu fadum, vifuque, hcec limina tangat
Intra qua puer eft. Sat. 14.
Suffer no Lewdnefs, nor indecent Speech,
Th' Apartment of the tender Youth to reach.
DRYDEN.
THUS far in Anfwer to the foregoing
Queftion.
BUT I retire ; for Mr. Clark of Hull, in
his Treatife of Education, and Mr. Philips
Preceptor to the Duke of Cumberland, have
given more excellent Directions for learning
Latin.
XIX. WHEN a Language is learnt, if
it be of any U/e at all, it is Pity it Jhould be
forgotten again. It is proper therefore to
take all juft Opportunities to read fomething
frequently in that Language, when other ne-
ccilary and important btudies will give you
leave. As in learning any Tongue Diffiona-
ries which contain Words and Pbrafes mould
be
CHAP. VII. a Language. i\j
be always at hand, fo they fhould be ever
kept within Reach by Perfons who would re-
member a Tongue which they have learnt.
Nor fhould we at any Time content our-
felves with a doubtful Guefs at the Senfe or
Meaning of any Words which occur, but
confult the Di&lonaiy, which may give us
certain Information, and thus {ecu re us from
Miflake. It is meer Sloth which makes us
content ourfelves with uncertain Guefles ;
and indeed this is neither fafe nor ufcful for
Perfons who would learn any Language or
Science, or have a Deiire to retain what
they have acquired.
XX. WHEN you have learnt one or
many Languages never fo perfectly,' take
heed of priding yourfelf in thefe Acquifiti-
ons : They are but meer Treafures of ffords,
or Inftruments of true and folid Know-
ledge, and whofe chief Defign is to lead us
into an Acquaintance with things, or to en-
able us the more eafily to convey thofe Ideas
or that Knowledge to others. An Acquaint-
ance with the various Tongues is nothing elfe
but a Relief again ft the Mifchief which the
Building of Babel introduced : And were I
Mailer of as many Languages as were {poker,
at Babel) I mould make but a poor Pretence
to true Learning or Knowledge, if I had
not clear and diftinc~l Ideas, and ufeful No-
tions in my Head under the r/or<h which
my Tongue could pronounce. Yet fa u-n-
I 3 happy
1 1 8 Of Knowing the Senfe PART I.
happy a Thing is human Nature, that this
Sort of Knowledge of Sounds and Syllables
is ready to puff up the Mind with Vanity,
more than the moft valuable and folid Im-
provements of it. The Pride of a Gram-:
marian or a Critic, generally exceeds that of
a Philofopher.
CHAP. VIII.
Of enquiring into the Senfe and
Meaning of any Writer or Speak-
er ^ and efpecially the Senfe of the
facred Writings.
IT is a great Unhappinefs that there is,
fuch an Ambiguity in Words and Forms
of Speech, that the fame Sentence may be
drawn into different Significations ; whereby
it comes to pafs, that it is difficult fometimes.
for the Reader exactly to hit upon the Ideas
which the Writer or Speaker had in his
Mind. Some of the beft Rules to direct us
herein are fuch as thefe.
I. BE well acquainted with the Tongue
itfelf, or Language wherein the Author's
Mind is expreft. Learn not only the true
Meaning of each Word, but the Senfe which
thofe
CHAP. VIII. of Writers or Speakers. 119
thofe Words obtain when placed in fuch a
particular Situation and Order. Acquaint
yourfelf with the peculiar Power and Em-
fbajis of the feveral Modes of Speech, and
the various Idioms of the Tongue. The
fecondary Ideas which Cuftom has fuper-
added to many Words, mould alfo be known
as well as the particular and primary Mean-
ing of them, if we would underftand any
Writer. See Logic ', Part I. Chap. 4. . 3.
II. CONSIDER the Signification of thofe
Words and Phrafes, more efpecially in the
fame Nation, or near the fame Age in which
that Writer lived, and in what Senfe they
are ufed by Authors of the fame Nation,
Opinion, Sett, Party, &c.
UPON this Account we may learn to in-
terpret feveral Phrafes of the New Teftament
out of that Verfion of the Hebrew Bible
into Greek, which is called the Septuagint ;
for though that Verlion be very imperfect
and defective in many Things, yet it feems
to me evident that the holy Writers of the
New Teftament made Ufe of that Verfion
many Times in their Citation of Texts out
of the Bible.
III. COMPARE the Words and Phrafes
in one Place of an Author, with the fame or
kindred Words and Phrafes ufed in other
Places of the fame Author, which are ge-
nerally called parallel Places ; and as one
Expreffion explains another which is like it,
- I 4 io
I2O Of 'Knowing the Senfe PART I.
fo fometimes a contrary Expreffion will ex-
plain its contrary. Remember always that a
Writer beft interprets himfelf j and as we
Relieve the Holy Spirit to be the fupreme
Agent in the Writings of the Old Tefta-
rnent and the New, he can beft explain
himfelf. Hence that Theological Rule arifes
that Scripture is the beft Interpreter of Scrip-
ture ; and therefore Concordances which (hew
us parallel Places, are of excellent Ufe for
Interpretation.
IV. CONSIDER the Subject of which
the Author is treating, and by comparing
other Places where he treats of the fame
Subject, you may learn his Senfe in the Place
which you are reading, though feme of the
Terms which he ufes in thofe two Places
may be very different.
AND on the other hand, if the Author
ufes the fame Words where the Subject of
which lie treats, is not juft the fame, you
cannot learn his Senfe by comparing thofe
two Places, though the meer \Vords may
feem to agree : For fome Authors, when
they are treating of a quite different Subject,
may ufe perhaps the fame Words in a very
different Senfe, as St. Pnul does the Words
Faith, and Laiy, and Right eoujiiefs.
V. OBSERVE the Scope and lie fan of the
/ J O
Writer : Enquire into his Aim arid End in
that Book, or Sedion, or Paragraph, which
will help to explain particular Sentences :
For
CHAP. VIII. of Writers or Speakers. 121
For we fuppofe a wife and judicious Writer
directs his Expreffions generally toward his
defigned End.
VI. WHEN an Author fpeaks of any
Subject occasionally ', let his Senie be explain-
ed by thofe Places where he treats of it di-
Jlinclly and profefledly : Where he fpeaks of
any Subject in myfticalQi metaphorical Terms,
.explain them by other Places, where he
treats of the fame Subject in Terras that are
plain and literal : Where he fpeaks in an
oratorical, affecting, or perfuafipe Way, let
this be explained by other Places where he
treats of the fame Theme in a doctrinal or
inpru&ive Way : Where the Author fpeaks
more ftridtly and particularly on any Theme,
it will explain the more loofe and general
Expreffions : Where he treats more largely
it will explain thejhorfer Hints and brief In-
timaticm : And wherefoever he writes more
vbfcurely, fearch out fome more perfpicuous
PafTages in the fame Writer, by which to
determine the Senfe of that obfcurer Lan-
guage.
VII. CONSIDER not^ only the Perfon
who is introduced Jpeaking t but the Perjons
to whom the Speech is direded, the Circum-
ftances of Time . and Place , the Temper and
Spirit of the Speaker, as well as the Temper
and Spirit of the Hearers : In order to in-
terpret Scripture well, there needs a good
Acquaintance with the ^feivifh Cuftom?,
t J J
fome
122 Of Knowing the Senfe PART I.
fome Knowledge of the ancient Roman and
Greek Times and Manners, which fometimes
ftrike a ftrange and furprifing Light upon
Paffages were which before very obfcure.
VIII. IN particular Propofitions, the Senfe
of an Author may be fometimes known by
the Inferences which he draws from them ;
and all thofe Senfes may be excluded which
will not allow of that Inference.
NO TEy this Rule indeed is not always
certain in reading and interpreting human
Authors, becaufe they may miftake in draw-
ing their Inferences ; but in explaining Scrip-
ture it is a fare Rule ; for the facred and in-
fpired Writers always make juft Inferences
from their own Propofitions. Yet even in
them we muft take heed we do not mif-
take an Allufion for an Inference, which
is many Times introduced almoft in the
fame Manner.
IX. IF it be a Matter of Controverfy,
the true Senfe of the Author is fometimes
known by the Objections that are brought
againft it. So we may be well allured, the
Apoftle fpeaks againft our Jujlification in the
Sight of God by our own Works of Holinefs,
in the 3^, ^tb and $th Chapters of the Epif-
tie to the Romans, becaufe of the Objection
brought againft him ia the Beginning of the
6th Chapter, ('viz.) Whatfiall we fay then ?
Jhall we continue in Sin that Grace may
abound? Which Objeclion could never have
5 been
CHAP. VIII. of Writers or Speakers. 123
been raifed, if he had been proving our
yuftification by our own Works of Righteouf-
nefs.
X. IN Matters of Difpute, take heed of
<warping the Senfe of the Writer to your own
Opinion by any latent Prejudices of Self-love,
and a Party-fpirit. It is this reigning Prin-
ciple of Prejudice and Party, that has given
fuch a Variety of Senfes both to the facred
Writers and others, which would never have
come into the Mind of the Reader, if he
had not laboured under fome fuch Prepof-
feffions.
XI. FOR the fame Reafon take heed of
the Prejudices . of PaJJion, Malice , Envy,
Pride or Oppojition to an Author, whereby
you may be eafily tempted to put a falfe and
invidious Senfe upon his Words. Lay afide
therefore a carping Spirit, and read even an
Adverfary with Attention and Diligence, with
an honeft Defign to find out his true Mean-
ing ; do not fnatch at little Lapfes and Ap-
pearances of Miftake, in Oppofltion to his
declared and avowed Meaning j nor impute
any Senfe or Opinion to him which he
denies to be his Opinion, unlefs it be proved
by the moft plain and exprefs Language.
LAS'TLT, remember that you treat
every Author, Writer or Speaker, jujl as you
yourfehes would be willing to be treated by
others, who are fearching out the Meaning
of what you write or fpeak : And maintain
upon
124 Qf Convfr/ation, PART I.
upon your Spirit an awful Senfe of the Pre-
fence of God who is the Judge of Hearts,
and will punim thofe who by a bafe and di-
honeft Turn of Mind wilfully pervert the
Meaning of the facred Writers, or even of
common Authors under the Influence of
culpable Prejudices. See more, Logic Part I.
Chap. 6. . 3. Directions concerning the De-
finition of Names.
CHAP. IX.
R y L E s ^IMPROVEMENT by
CONVERSATION.
IF we would improve our Minds by
Converfation, it is a great Happinefs to be
acquainted with Perjbm ivifer than ourfehes.
It is a Piece of ufeful Advice therefore to
get the Favour of their Converfation fre-
quently, as far as Circumftances will allow :
And if they happen to be a little referved,
ufe all obliging Methods to draw out of
them what may encrcafe your own Know-
ledge.
II. WHATSOEVER Company you are
in, iv a ft e not the Time in I'rijie and Imper-
tinence. If you fpend fome Hours amongfc
Children, talk with them according to their
5 Capacity j
CHAP. IX. and of profiting by it. 125
Capacity ; mark the young Buddings of In-
fant Reafon ; obferve the different Motions
and diftinft Workings of the Animal and
the Mind, as far as you can difcern them ;
take Notice by what Degrees the little Crea-
ture grows up to the Ufe of his reasoning
Powers, and what early Prejudices befet and
endanger his Understanding. By this Means
you will learn how to addrefs yourfelf to
Children for their Benflet, and perhaps you
may derive fome ufeful Philofophemes for
your own Entertainment.
III. IF you happen to be in Company with
a Merchant or a Sailor, a Farmer or a Mecha-
nick, a Milk-Maid or a Spinfler, lead them
into a Difccurfe of the Matters of their own
peculiar Province or Profef/ion j for every
one knows or fhould know his own Bufinds
beft. In this Senfe a common Mechanick
is wifer than a Philofopher. By this Means
you may gain fome Improvement in Know-
ledge from every one you meet.
IV. CONFINE not yourfelf always to
one Sort of Company ', or to Perfons of the
fame Party or Opinion, either in Matters of
Learning, Religion or the civil Life, left
if you mould happen to be nurfed up or
educated in early Miflake, you mould be
confirmed and eftablifhed in the fame Mif-
take, by converfing only with Perfons of the
fame Sentiments. A free and general Con-
verfation with Men of very various Coun-
tries
126 Of Ccnverfation, PART I.
tries and of different Parties, Opinions, and
Practices (fo far as, it may be done fafely) is
of excellent Ufe to undeceive us in many
wrong Judgments which we may have fram-
ed, and to lead us into jufter Thoughts.
It is faid, when the King of Si am near
China, firft converfed with fome European
Merchants, who fought the Favour of trad-
ing on his Coaft, he enquired of them
fome of the common Appearances of Sum-
mer and Winter in their Country ; and when
- *
they told him of Water growing fo hard in
their Rivers, that Men, and Horfes, and la-
den Carriages paft over it, and that Rain
fometimes fell down as white and light as-
Feathers, and fometimes almofl as hard as
Stones, he would not believe a Syllable they
faid, for Ice, Snow and 'Hail, were Names and
Things utterly unknown to him, and to his
Subjects in that hot Climate : He renounced
all Traffick with fuch mameful Liars, and
would not fuffer them to trade with his Peo-
ple. See here the natural Effedts of grofs
Ignorance.
CONVERSATION with Foreigners on va-
rious Occafions has a happy Influence to en*
large our Minds, and to fet them free from
many Errors and grofs Prejudices we arc
ready to imbibe concerning them. DomiciHus
has never travelled five Miles from his Mo-
ther's Chimney, and he imagines all out-
landifli Men are Papifbtii and wormip no-
thing
CHAP. IX. and of profiting by it . 127
thing but a Crofs. Tityrus the Shepherd,
was bred up all his Life in the Country,
and never faw Rome -, he fancied it to be
only a huge Village, and was therefore in-
finitely furprized to find fuch Palaces, fuch
Streets, fuch glittering Treafures and gay
Magnificence as his firft Journey to the City
fhewed him, and with Wonder he confeffes
his Folly and Miftake.
So Virgil introduces a poor Shepherd,
TJrbem quam dicunt Romam, Melibcee, putavi
Stultus ego huic noftrafimilem, quo fepe folemus
Paftores ovium teneros depellere Fcetus y &c.
Thus Englifhed,
Pool that I was, I thought imperial Rome
Like Market-towns, where once a Week we
come,
And thither drive our tender Lambs from
Home.
CONVERSATION would have given 97-
tyrus a better Notion of Rome, though he
had never happened to travel thither.
V. IN mixed Company among Acquaint-
ance and Strangers, endeavour to learn fome-
thing from all. Be fwift to hear, but be
cautious of your Tongue, left you betray your
Ignorance, and perhaps offend fome of thofe
who are prefent too. The Scripture feverely
cenfures thofe who fpeak Evil of the Things
they know not. Acquaint yourfelf therefore
fometimes
128 Of Converfation, PART!V
ibmetimes with* Perfons and Parties which
are far diftant from your common Life and
j
Cuftoms : This is a Way whereby you may
form a wifer Opinion of Men and Things. '
Prove all Things, and hold fafl that which is
good, is a divine Rule, and it comes ftom the
Father of Light and Truth. But young
Perfons mould praclife it indeed with due
Limitation and under the Eye of their El-
ders.
VI. B E not frighted nor provoked at Opi-
nions different from your own. Sofne Perfons
are fo confident they are in the Right, that
they will ' not come within the hearing of
any Notions but their own : They canton
out to themfelves a little Province m the
intellectual World, where they fancy the
Light mines, and all the reft is DarkrTefs.
They never venture into the Ocean of Know-
ledge, nor furvey the Riches of other Mincfe",
which are as folid and as ufeful, and per-
haps are finer Gold than what they ever
pofleffed. Let not Men imagine there is no
certain Truth but in the Sciences which they
ftudy, and amongft that Party in which they
were born and educated.
VII. BELIEVE, that it is pojjibk to
learn fometbing from Perfons much below your -
feif. We are all ihort-fighted Creatures ;
our Views are alfo narrow and limited ; we
often fee but one Sicie of a Matter, and do
not extend our Sight far and wide enough
CHAP. IX. and of profiting by it. 129
to reach every thing that has a Connexion
with the Thing we talk of: we Jee but? in
part, and know but in part^ therefore it is
no wonder we form not right Conclufions,
because we do not furvey the whole of any
Subject or Argument. Even the proudefl
Admirer of his own Parts might find it ufe-
ful to confult with others, though of in-
ferior Capacity and Penetration. We have
a different Profpect of the lame Thing (if
I may fo fpeak) according to the different
Pofition of our Understandings toward it :
A weaker Man may fometimes light on No-
ti^ns which have efcaoed a wifer, and which
i
the wifer Man might make a happy Ufe of,
if we would condefcend to take Notice of
them.
VIII. IT is of confiderable Advantage
when we are purfuing any difficult Point of
Knowledge, to have a Society cf ingenious
Correfpondents at hand, to whom we may pro-
poje it : For every Man has fomething of a
different Genius and a various Turn of Mind,
whereby the Subject propoied will be (hewn
in all its Lights, it will be reprefented in all
its Forms, and every Side of it be turned to
view, that a jufter Judgment may be framed.
IX. To make Conversion more valuable
and ufeful, whether it be in a defigned or
ace: 'ental Vifit, among Perfons of the fame
or of different Sexes, after the neccffary Sa-
lutations are finifhed, and the Stream of com-
K moa
130 Of Convention, PART I.
mon Talk begins to hefitate, or runs flat and
low, let fome one Perfon take a Book
vyhich may be agreeable to the whole Com-
pany, and by common Confent let him
read in it ten Lines, or a Paragraph or two,
or a few Pages, till fome Word or Sentence
gives an Occafion for any of the Company
to offer a Thought or two relating to that
Subject : Interruption of the Reader mould
be no Blame, for Converfation is the Bufi-
nefs ; whether it be to confirm what the
Author fays or to improve it, to enlarge up-
on it or to correct it, to object againfi it or to
afk any Qneftion that is a-kin to it ; and let
every one that pleafe add their Opinion and
promote the Converfation. When the Dif-
courfe finks again, or diverts to Trifles, let
him that reads purfue the Page, and read
on further Paragraphs or Pages, till fome
Occafion is given by a Word or Sentence
for a new Difcourfe to be flatted, and that
with the utmoft Eafe and Freedom. Such
a Method as this would prevent the Hours
of a Vilit from running all to wafte j and
by this Means even among Scholars they
will feldom find Occaiion for that too juft
and bitter Reflection, J &nv loft my Time in
the Company of the Learned.
BY fuch a Practice as this is, young Ladies
may very honourably and agreeably improve
their Hours, while one applies herfelf to
Reading, the others employ their Attention,
even
CH A P. IX*. and of prof ting by it. 1 3 r
even among the various Artifices of the
Needle ; but let all of them make their oc-
calional Remarks or Enquiries. This will
guard a great deal of that precious Time
from modim trifling Impertinence or Scan-
dal, which might otherwife afford Matter
for pa'inful Repencance.
OBSERVE this Rule in general, whenfo-
ever it lies in your Power to lead the Con-
verfation, let it be directed to feme profitable
Point of Knowledge or Practice, fo far as
may be done with Decency ; and let not
the Difcourfe and the Hours be fuffered to
run loofe without Aim or Deiign : And
when a Subject is flatted, pals not haftily
to another, before you have brought the
prefent Theme of Difcourfe to fome tolerable
JrTue, or a joint Confent to drop it.
X. jfTTEND ivithfmcere Diligence while
any one of the Company is declaring bis Senfe
of the Queflion propofe d j hear the Argument
with Patience, tho' it differ never fo much
from your Sentiments, for you yourfelf are
very deiirous to be heard with Patience by
others who differ from you. Let not your
Thoughts be adive and bufy all the while
to find out fomething to contradict, and by
what Means to oppofe the Speaker, efpecially
in Matters which are not brought to an
Iffue. This is a frequent and unhappy Tem-
per and .Practice. You mould rather be
intent and felicitous to take up the Mind
K 2 and
132 Of Conversation^ PART I.
and Meaning of the Speaker, zealous to feize
and approve all that is true in his Difcourfe j
nor yet mould you want Courage to oppofe
where it is necefTary j but let your Modefty
and Patience, and a friendly Temper, be as
eonfpicuous as your Zeal.
XL WHEN a Man Jpeaks with much
Freedom and Eafe, and gives his Opinion in
the plaineft Language of common Senfe> do not
prefently imagine you Jhall gain nothing by his
Company. Sometimes you will find a Per-
fon who in his Converfation or his Writings
delivers his Thoughts in fo plain, fo eafy,
fo familiar and perfpicuous a Manner, that
you both underftand and aflent to every
thing he faith, as faft as you read or hear
k : Hereupon fome Hearers have been ready
to conclude in Hafte, furely this Man faith
none but common Things, I knew as much be-
fore, or I could have faid all this myfelf. This
is a frequent Miftake. Pellucido was a very
great Genius > when he fpoke in the Senate
he was wont to convey his Ideas in fo fimple
and happy a Manner, as to inilrucl and con-
vince every Hearer, and to iriforce the Con-
viction thro' the whole illuftricus AiTcmbly ;
and that with fo much Evidence, that you
would have been ready to wonder, that
every one who fpoke had not faid the fame
Things : But Pellucido was. the only Man
that could do it, the only Speaker who had
attained^
CHAP. IX. and of profiting by it.
attained this Art and Honour. Such is the
Writer of whom Horace would fay,
Uf Jibi qiavts,
idem, fudet mult um, fruftraque labor et
idem. De Art. Poet.
Smooth be your Style > and plain and natural*
To ftrike the Sons of Wapping or Whitehall.
While others think this eajy to attain^
Let them but try and with their utmofl Pain
they'll fweat and flrive to imitate in vain.
BU^
ain\
\
XII. IF any thing feeni dark in the Dif-
courle of your Companion, fo that you have
not a clear Idea of what is fpoken, endea-
vour to obtain a clearer Conception of it by a
decent Manner of Enquiry. Do not charge
the Speaker with Obfcurity, either in his
Senfe or his Words, but entreat his Favour
to relieve your own Want of Penetration,
or to add an enlightening Word or two, that
you may take up his whole Meaning.
IF Difficulties arife in your Mind, and
conftrain your DifTent to the Things fpoken,
represent what Objeffiion fome Perjons 'would
be ready to make againft the Sentiments of the
Speaker^ without telling him you oppofe.
This manner of Addrefs carries fcmething
more modeft and obliging in it, than to ap-
pear to raife Objections of your own by way
of Contradiction to him that fpoke.
K 3 XIII.
134 Of Conversation , PART I.
XIII. WHEN you are forced to differ
from him who delivers his Senfe on any
Point, yet agree as far you can^ and re~
prefent how far you agree j and if there be
any room for it, explain the Words of the
Speaker in fuch a Senfe to which you can
in general aifent and fo agree with him : Or
at leaft by a Imall Addition or Alteration of
his Sentiments {hew your own Senfe of"
Things, It is the Practice and Delight of a
candid Hearer, to make it appear h )w un-
willing he is to differ from him that fpeaks.
Let the Speaker know that it is nothing but
Truth conftrains you to oppofe him, and let
that Difference be always expreffed in few
and civil and chofen Words, fuch as may give
the leaft Offence.
AND be careful always to take Solomon's
Rule with you, and let your Correfpondent
fairly finifh his Speech before you reply;
for be that anfwereih a Matter before he hear-
eth it, it is Folly and Shame unto him. Prov,
xviii. 13.
A LITTLE Watchfulnefs, Care and Prac-
tice in younger Life, will render all thefe
Things more eafy, familiar and natural to
you, and will grow into Habit.
XIV. As you mould carry about with
you a conftant and fincere Senfe of your
own Ignorance, fo you fiould not be afraid
nor ajhamed to confefs this Ignorance, by tak-
all proper Opportunities to ajk and en-
quire
CHAP. IX. and of profiting by it. 1 35
quire for farther Information -, whether it be
the Meaning of a Word, the Nature of a
Thing, the Reafon of a Proportion, the
Cuftom of a Nation, &c. never remain in
Ignorance for want of afking.
MANY a Perfon had arrived at fome con-
fiderable Degree of Knowledge, if he had
not been full of Self-conceit, and imagined
that he had known enough already, or eife
was amamed to let others know that he was
unacquainted with it. God and Man are
ready to teach the Meek, the Humble, and
the Ignorant > but he that fancies himfelf to
know any particular Subject well, .or that
will not venture to afk a Queftion about it,
fuch a one will not put himfelf into the
Way of Improvement by Enquiry and Di-
ligence. A Fool may be ivifer in his own
Conceit than ten Men wbo can render a Rea-
fen, and fuch an one is very likely to be an
everlafting Fool ; and perhaps alfo it is a
filly Shame renders his Folly incurable.
Stultorum incur ata pudor mains ulcer a celat.
Hor. Epift. 1 6. Lib. I.
In EngKJb thus.
If Fools have Ulcers , and their Pride conceal 1 em,
muji have Ulcer sftill, for none can heal 'em.
XV. B E not too forward, efpecially in
the younger Part of Life, to determine any
K 4 Queftion
136 Of Converfation, PART I
QueJIion in Company with an infallible and
peremptory Sentence, nor fpeak with aflurnir.g
Airs, and with a decidve Tone of Voice. A
young Man, in the Prefence of his Elders,
fhould rather hear and attend, and weigh
the Arguments which are brought for the
Proof or Refutation of any doubtful Pro^
pofition : And when it is your Turn to fpeak,
propofe your Thoughts rather in way of
Enquiry. By this Means your Mind will be
kept in a fitter Temper to receive Truth,
and you will be more ready to correct and
improve your own Sentiments, where you
have not been too pofitive in affirming them.
But if you have magifterially decided the
Point, you will find a fecret Unwillingnefs
to retract, though you mould feel an inward
Conviction that you were in the Wrong.
XVI. It is granted indeed, that a Seafon
may happen, when fome bold Pretender to .
Science may aflume haughty and pofitive
Airs, to affert and vindicate a grofs and dan-
gerous Error, or to renounce and vilify fome
very important Truth : And if he has a
popular Talent of Talking, and there be no
Remonftrance made againft him, v the Com-
pany may be tempted too eafily to give their
AfTent to the Impudence and Infallibility
of the Prefumer. They may imagine a Pro-
pofition fo much vilified can never be true,
and that a Doctrine which is fo boldly cen-
fured and renounced can never be defended.
Weak
CHAP. IX. and of profiting by it. 1 3 7
Weak Minds are too ready to perfuade them-
felves, that a Man would never talk with
fo much Affurance unlefs he were certainly
jn the right, and could well maintain and
prove what he faid. By this Means, Truth
itfelf is in Danger of being betrayed or loft,
if there be no Oppoiition made to fuch a
pretending Talker.
Now in fuch a Cafe even a wife and a
modeft Man may aflume Airs too, and re-
pel Infolence with its own Weapons, There
is a Time, as Solomon the wiieft of Men
teaches us, when a Fool fiould be anjwered
according to his Folly, left he be wife in his
own Conceit, and left others too eafily yield
up their Faith and Reafon to his imperious
Di&ates. Courage and Pcfitivity are never
more necefiary than on fuch an Occafion.
But it is good to join fome Argument with
them of real and convincing Force, and let
it be ftrongly pronounced too.
WHEN fuch a Refiftance is made, you
{hall find fome of thefe bold Talkers will
draw in their Horns, when their fierce and
feeble Pumes again ft Truth and Reafon are.
repelled with Fuming and Confidence. It is
pity indeed that Truth mould ever need
fuch fort of Defences ; but we know that a
triumphant Affurance hath fometimes fup-
ported grofs Falfehoods, and a whole Com-
pany have been captivated to Error by this
Means,
Of Converfatioriy PART!.
Means, till fome Man with equal AfTurance
has refcued them. It is pity that any mo-
mentous Point of Doctrine fhould happen
to fall under fuch Reproaches, and require
fuch a Mode of Vindication: Though if I
happen to hear it, I ought not to turn my
Back and to fneakoffin Silence, and leave
the Truth to lie baffled, bleeding and flain.
Yet I rrmft confefs, J fhould be glad to have
no Occalion ever given me to fight with any
Man at this Sort of Weapons, even though
I fhould be fo happy as to filence his Info-
lence, and to obtain an evident Victory. .
XVII. BE not fond of difputing every
'Thing PRO and CON, nor indulge yourfelf
to fhew your Talent of attacking and defend-
ing. A Logic which teaches nothing elfe, is
little worth. This Temper and Practice will
lead you jufl fo far out of the way of Know-
ledge, and divert your honeft Enquiry after
the Truth which is debated or fought. In
fet Difputes every little Straw is often laid
hold on to fupport our- own Caufe ; every
thing that can be drawn in any Way to give
Colour to our Argument is advanced, and
that perhaps with Vanity and Oftentation.
This puts the Mind out of a proper Pofture
to feek and receive the Truth.
XVIII. DO not bring a warm Party-fpirit
into a free Corwerjation which is defigned
for mutual Improvement in the Search of
Trutfr. Take heed of allowing yourfelf in
thofe
CHAP. IX. and of profiting by It. 139
thofe felf-fatisfied Afibrances, which keep
the Doors of the Undemanding barred "faft
againft the Admiffion of any new Senti-
ments. Let your Soul be ever ready to
hearken to further Difcoveries from a con-
ftant and ruling Conicioutnefs of our prefent
fallible and imperfect State j and make it
appear to your Friends, that it is no hard
Tafk for you to learn and pronounce thofe
little Words, I was mi /taken, how hard fo-
ever it be for the Bulk of Mankind to pro-
nounce them.
XIX, As you may fometimes raife En-
quiries for your own Inftruction and Im-
provement, and draw out the Learning,
Wifdom and fine Sentiments of your Friends,
who perhaps may be too referved or modeft,
fo at other Times if you perceive a Perfon
unfkilful in the Matter of Debate, you may
by Quejliom aptly propofed in the Socratic
Method, lead him into a clearer Knowledge
of the Subject : Then you become his In-
ftrudtor in fuch a Manner as may not ap-
pear to make yourfelf his Superior.
XX. T4KE heed of offering always to
Jhine in Company above the refl> and to difplay
the Riches of; your own Underftanding or
your Oratory, as though you would render
yourfelf admirable to all that are prefent.
This is feldom well taken in polite Com-
pany ; much lefs fhould you ufe fuch Forms
of Speech as fliould inlinuate the Ignorance
3 or
140 Of Converfation, PART I.
or Dulnefs of thofe with whom you con-
verfe.
XXI. THOUGH you mould not affect to
flourish in a copious Harangue and a diffufive
Style in Company, yet neither ftould you
rudely interrupt and reproach him that hap-
pens to ufe it : But when he has done fpeak-
ing, reduce his Sentiments into a more con-
traded Form ; not with a Shew of correcting,
but as one who is doubtful whether you hit
upon his true Senfe or no. Thus Matters
may be brought more eafily from a wild
Confufion into a (ingle Point, Queftions
may be fooner determined, and Difficulties
more readily removed.
XXII. BE not fo ready to charge Ignorance,
Prejudice^ and Miftake upon others^ as you are
to fufpedt yourfelf of it : And in order to
fhow how free you are from Prejudices,
learn to bear Contradiction with Patience :
Let it be eafy to you to hear your own
Opinion ftrongly oppofed, efpecially in Mat-
ters which are doubtful and difpu table a-
mongft Men of Sobriety and Virtue. Give
a patient Hearing to Arguments on all Sides;
otherwife you give the Company Occafion
to fufpect that it is not the Evidence of
Truth has led you into this Opinion,
but fome lazy Anticipation of Judgment ;
fome beloved Preemption, fome long and
ram Pofleffion of a Party-Scheme, in which
you, delire to reft undifturbed. If your Af-
3 fent
CHAP. IX. and of profiting by it. 141
fent has been eftablifhed upon juft and fuf-
ficient Grounds, why mould you be afraid
to let the Truth be put to the Trial of Ar-
gument ?
XXIII. BANISH utterly out of all Con-
verfation, and ejpeci ally out of all learned and
intellectual Conference, every Thing that tends
to provoke PaJJion^ or raife a Fire in the Blood.
Let no (harp Language, no noify Exclama-
tions, no Sarcafms or biting Jells be heard
among you j no perverfe or invidious Con-
fequences be drawn from each other's Opi-
nions, and imputed to the Perfon : Let there
be no wilful Perverfion of another's Mean-
ing : no fudden Seizure of a lapfed Syllable
to play upon it, nor any abufed Conftruc-
tion of an innocent Miftake: Suffer not
your Tongue to infult a rnodeft Opponent
that begins to yield ; let there be no Crow-
ing and Triumph, even where there is evident
Victory on your Side. All thefe Things are
Enemies to Friendship, and the Ruin of free
Converfation. The impartial Search of Truth
requires all Calmnefs and Serenity, all Tem-
per and Candour: Mutual Instruction can
never be attained in the Midft of Paffion,
Pride and Clamour, unlefs we fuppofe in the
Midft pf fuch a Scene there is a loud and
penetrating Lecture read by both Sides on
the Folly and ihameful Infirmities of human
Nature.
XXIV.
142 Of Converfation, PART L
XXIV. WHENSOEVER therefore any
unhappy Word (hall arife in Company that
might give you a reafonable Dii,:uft, quajh
the rifng Refentment, be it never fo juji y and
command your Soul and your Tongue into
Silence, left you cancel the Hopes of all
Improvement for that Hour, and transform
the learned Conversation into the mean and
vulgar Form of Reproaches and Railing.
The Man who begun to break the Peace
in fuch a Society, will fall under the Shame
and Conviction of fuch a lilent Reproof, if
he has any Thing ingenuous about him.
If this mould not be Sufficient, let a grave
Admonition, or a foft and gentle Turn of
Wit, with an Air of Pleafantry, give the
warm Difputer an Occafion to flop the
Progrefs of his indecent Fire, if not to retradt
the Indecency and quench the Flame.
XXV. INURE yourfelf to a candid and
obliging Manner in all your Converfation, and
acquire the Art of plea/ing Addrefi, even when
you teach ) as well as when you learn, and when
you oppofe as well as when you aflert or
prove. This Degree of Politenefs is not to
be attained without a diligent Attention to
fuch kind of Directions as are here laid
down, and a frequent Exercife and Practice
of them.
XXVI. IF you would know what Sort of
Companions you foould feleft for the Cultivation
and Advantage of the Mind, the general
Rule
CHAP. IX. and of profiting by it. 143
Rule is, chufe fuch as by their Brightnefs
of Parts, and their Diligence in Study, or
by their fuperior Advancement in Learning,
or peculiar Excellency in any Art, Science,
or Accomplishment, divine or human, may
be capable of adminiftring to your Improve-
ment ; and be fure to maintain and keep
fome due Regard to their moral Character
always, left while you wander in Quell: of
intellectual Gain, you, fall into the Conta-
gion of Irreligion and Vice. No wife Man
would venture into a Houfe infected with
the Plague, in order to fee the fineft Col-
lections of any Virtuofo in Europe.
XXVII. NOR is it every fober Perfon of
your Acquaintance, no, nor every Man of
bright Parts, or rich in Learning, that is fit
to engage in free Converfation for the En-
quiry after Truth. Let a Perfon have never
fo illuftrious Talents, yet be is not a proper
Affociate for fuch a Purpofe, if he lie under any
of the following Infirmities.
(i.) IF he be exceedingly referved, and
hath either no Inclination to difcourfe, or no
tolerable Capacity of Speech and Language
for the Communication of his Sentiments.
(2.) IF he be haughty and proud of his
Knowledge, imperious in his Airs, and is
always fond of impofing his Sentiments on
all the Company.
(3.) IF he be pofitive and dogmatical in
his own Opinions, and will difpute to the
End;
144 Of Converfation, PART I.
End ; if he will refift the hrightefl Evidence
of Truch rather than fuffer himfelf to be o-
vercome, or yield to the plameft and ftrongeft
Reafonings.
(4.) IF he be one who always affects to
outfhine all the Company, and delights to
hear himfelf talk and flourifh upon a Subject,
and make long Harangues, while the reft
mult be all lilent and attentive.
(5.) IF he be a Perfon of a whiffling and
unfteady Turn of Mind, who cannot keep
clofe to a Point of Controveriy, .but wanders
from it perpetually, and is always folicitousto
fay fomething, whether it be pertinent to the
Queftion or no.
(6.) IF he be fretful and peeviih, and
given to Refentment upon all Occafions ; if
he knows not how to bear Contradiction,
or is ready to take Things in a wrong Senfe;
if he is fwift to feel a ilippofed Offence, or
to imagine himfelf affronted, and then break
out into a fudden Paffion, or retain filent and
lul len Wrath.
(7.) IF he affe6l Wit on all Oceafions,
and is full of his Conceits and Puns, Quirks
or Quibbles, Jefts and Repartees ; thefe
may agreeably entertain and animate an Hour
of Mirth, but they have no Place in the
Search after Truth.
(8.) IF he carry always about him a fort
of Craft, and Cunning, and Difguife, and
al rather like a Spy than a Friend. Have
a Care
CHAP. IX. and of profiting by it. 145
a Care of fuch a one as will make an ill
life of Freedom in Converfation, and im-
mediately charge Herefy upon you, when
you happen to differ from thofe Sentiments
which Authority or Cuftom has eftablimed.
IN fhort, you mould avoid the Man in
fuch felecl Converfation, who praclifes any
Thing that is unbecoming the Character of a
fincere, free and open Searcher after Truth.
Now though you may pay all the relative
Duties of Life to Perfons of thefe unhappy
Qualifications, and treat them with Decency
and Love, fo far as Religion and Humanity
oblige you, yet take Care of entering into a free
Debate of Matters of Truth or Falfehood in
their Company, and efpecially about the Prin-
ciples of Religion. I confefs, if a Perfon of
fuch a Temper happens to judge and talk
well on fuch a Subject, you may hear him
with Attention, and derive what Profit you
can from his Difcourfe j but he is by no
Means to be chofen for a free Conference in
Matters of Enquiry and Knowledge.
XXVIII. WHILE I would perfuade you
to beware of fuch Perfons, and abftain from
too much Freedom of Difcourfe amotigft
them, it is very natural to infer that you
fiould ivatch again/I the working of thefe evil
Dualities in your own Breaft, if you happen
to be tainted with any of them yourfelf.
Men of Learning and Ingenuity will juftly
avoid your Acquaintance, when they find
L fuch
146 Of Conversion, PART I.
fuch an unhappy and unfociable Temper
prevailing in you.
XXIX. To conclude, when you retire
from Company, then converfe with yourfelf in
Solitude, and enquire what you have learnt for
the Improvement of your Under/I andmg, or
for the rectifying your Inclinations, for the
Increafe of your Virtues, or the meliorat-
ing your Conduct and Behaviour in any fu-
ture Parts of Life. If you have feen fome
of your Company, candicj, modeft, humble
in their Manner, wife and fagacious, juft
and pious in their Sentiments, polite and
graceful as well as clear and ftrong in their
Expreffion, and univerfally acceptable and
lovely in their Behaviour, endeavour to im-
prefs the Idea of all thefe upon your Me-
mory, and treafure them up for your Imi-
tation.
XXX. IF the Laws of Reafon, Decen-
cy and Civility have not been well obfer-
ved amongft your ArTociates, take Notice
ef thoje Defects for your own Improvement :
and from- every Occurrence of this Kind,
remark fomething to imitate or to avoid,
in elegant, polite and ufeful Converfation.
Perhaps you will find that fome Perfons
prefent have really difpleafed the Compa-
ny, by an exceffive and too vifible an Affec-
tation to pleafe, /. e. by giving Loofe to fer-
vile Flattery, or promifcuous Praife -, while
others were as ready to oppofe and contra-
dict
C H A P . I X. and of profiting by it. 1 47
dift every Thing that was faid. Some have
deferved juft Cenfure for a morofe and af-
fected Taciturnity, and others have been anxi-
ous and careful left their Silence fhould be
interpreted a Want of Senfe, and therefore
they have ventured to make Speeches, tho'
they had nothing to fay which was worth
hearing. Perhaps you will obferve that one
was ingenious in his Thoughts and bright in
his Language, but he was fo top-full of him-
felf, that he let it Ipill on all the Company ;
that he fpoke well indeed, but that he fpoke
too long, and did not allow equal Liberty or
Time to his Affociates. You will remark,
that another was full charged to let out his
Words before his Friend had done fpeaking,
or impatient of the leaft Oppofition to any
Thing he faid. You will remember that
fome Perfons have talked at large and with
great Confidence, of Things which they un-
derftood not, and others counted every Thing
tedious and intolerable that was fpoken upon
Subjects out of their Sphere, and they would
fain confine the Conference entirely within
the Limits of their own narrow Knowledge
and Study. The Errors of Converfation
are almoft infinite.
XXXI. BY a Review of fuch Irregulari-
ties as thefe, you may learn to avoid thofe
Follies and Pieces of ill Conduct which
Ipoil good Converfation, or make it lefs a-
greeable and lefs ufeful j and by Degrees you
L 2 will
148 Of Conversation, &c. PART L
will acquire that delightful and eafy Manner
of Addrefs and Behaviour in all ufeful Cor-
refpondencies, which may render your Com-
pany every where defired and beloved; and
at the fame Time among the heft of your
Companions you may make the higheft Im-
provement in your own intellectual Acqui-
fitions, that the Difcourfe of mortal Crea-
tures will allow, under all our Difadvan-
tages in this forry State of Mortality, But
there is a Day coming when we (hall be
feized away from this lower Clafs in the
School of Knowledge, where we labour un-
der die many Dangers and DarknefTes, the
Errors and the Incumbrances of Flefh and
Blood, and our Converfation mail be with
Angels, and more illuminated Spirits in the
upper Regions of the Univerfe.
CHAP
CHAP. X. of Difputes. 149
CHAP. X.
Of DISPUTES.
I. T T NDE R the general Head of Con-
1 J verfation for the Improvement of the
Mind, we may rank the Practice of Dif-
puting -j that is, when two or more Perfons
appear to maintain different Sentiments, and
defend their own or oppofe the other's Opi-
nion in alternate Difccurfe by fome Methods
of Argument.
II. As thefe Difputes often a rife in good
Earneft, where the two Contenders do really
believe the different Proportions which they
fupport; fo fometimes they are appointed
as meer Trials of Skill in Academies, or
Schools by the Students : Sometimes they
are praclifed, and that with appearing Fer-
vour in Courts of 'Judicature by Lawyers, in
order to gain the Fees of their different Cli-
ents, while both Sides perhaps are really of
the fame Sentiment with regard to the Caufe
which is tried,
III. IN common Converfation, Difputes
are often managed without any Forms of
Regularity or Order, and they turn to good
or evil Purpofes, 'chiefly according to the
Temper of the Difputants. They may
fometimes be fuccefsful to fearch out Truth,
L 3 iome-
j 50 Of Difputts PART I;
fometimes effectual to maintain Truth, and
convince the Miftaken, but at other Times
a Difpute is a mere Scene of Battle in order
to Victory and vain Triumph,
IV. THERE are fome few General Rules
which mould be obferved in all Debates
whatsoever, if we would find out Truth bv
j
them, or convince a Friend of his Error,
even tho' they be not managed according to
any fettled Forms of Difputation : And as
there, are almoft as many Opinions and Judg-
ments of Things as there are Perfons, fo
when feveral Perfons happen to meet and
confer together upon any Subject, they are
ready to declare their different Sentiments
and fupport them by fuch Reafonings as
they are capable of. This is called Debating
or Difputi?ig, as is above defcribed.
V. WHEN Perfons begin a Debate, they
Jkould always take Care that they are agreed
in fome general Principles or Proportions ,
which .either more nearly or remotely affect
the Queftion in Hand j for otherwife they
have no Foundation or Hope of convincing
each other : They muft have fome common
Ground to ftand upon while they maintain
the Conteft,
WHEN they find they agree in fome re-
mote Propofitions, then let them fearch far-
ther, and enquire how near they approach
to each other's Sentiments j and whatfoever
Propofitions they agree in, let thefe lay a
Foun-
CHAP. X. in General. 151
Foundation for the mutual Hope of Con-
viction. Hereby you will be prevented from
running at every Turn to fome original and
remote Propofitions and Axioms, which Prac-
tice both entangles and prolongs a Difpute.
As for Inftance, If there was a Debate
propofed betwixt a Proteftant and a Papift,
Whether there be fuch a Place as Purgatory?
Let them remember that they both agree in
this Point, that Chrift has made Satisfaction
or Atonement for Sin, and upon this Ground
let them both ftand, while they fearch out
the controverted Doctrine of Purgatory by
way of Conference or Debate.
VI. THE Queftion Jhould be cleared from
all doubtful Terms, and needlefs Additions;
and all Things that belong to the Queftion
mould be exprefled in plain and intelligible
Language. This is fo neceflary a Thing,
that without it Men will be expofed to fuch
Sort of ridiculous Contefts as was found one
Day between two unlearned Combatants,
Sartor and Sutor, who affaulted and defend-
ed the Doctrine of Tranfub/tantiation with
much zeal and violence : But Latino hap-
pening to come into their Company, and
enquiring the Subject of their Dilpute, afk-
ed each of them what he meant by that long
hard Word Tranjubftantiation. Sutor readi-
ly informed him that he underftood bowing
at the Name of Jefus : But Sartor allured
him 1 , that he meant nothing but Bowing at
L 4 the
152 Of Difputes PART I.
the high Altar: " No Wonder then, faid
<c Latino , that you cannot agree, when you
f< neither underftand one another, nor the
" Word about which you contend." I
think the whole Family of the Sartors and
Sutors would be wifer if they avoided fuch
kind of Debates, till they underftood the
Terms better. Bat alas ! even their Wives
carry on fuch Conferences ; t'other Day one
was heard in the Street explaining to her lefs
learned Neighbour the Meaning of Metapby-
Jical Science, and (he affured her that as Phy-
Jlcks were Medicines for the Body, fo Meta-
phyficks was Phyftck for the Soul : Upon this
they went on to difpute the Point how far the
Divine excelled the Doctor.
Auditum admijjl rifum teneatis amid ?
Ridentem dicere verum %uid vetat ? Hor.
Can it be faulty to repeat
A Dialogue that walk'd the Street ?
Or can my graved Friends forbear
A Laugh, when fuch Difputes they hear ?
VII. AND not only the Senfe and Mean-
ing of the Words ufed in the Queftion fhould
be fettled and adjusted between the Difpu-
tants, but theprecije Point of Enquiry fhould be
dijlinttly fixed-, the Queftion in Debate mould
be limited precifely to its fpecial Extent, or
declared to be taken in its more general Senfe.
As
CHAP. X. in General.
As for Inftance, If two Men are contending
whether Civil Government be of Divine Right
or not ; here it muft be obferved, the Queftion
is not, whether Monarchy in one Man, or a
Republick in Multitudes of the People, or an
Ariftocracy in a few of the Chief, is ap-
pointed of God as neceffary ; but whether
civil Government in its moft general Senfe,
or in any Form whatfoever, is derived from
the Will and Appointment of God ? Again*
The Point of Enquiry fhould be limited
further. Thus, the Queftion is not whether
Government comes from the Will of God by
the Light of Revelation^ for that is granted ;
but whether it is derived from the Will of
God by the Light of Reafon too. This Sort
of Specification or Limitation of the Quef-
tion, hinders and prevents the Difputers from
wandering away from the precife Point of
Enquiry.
IT is this trifling Humour or diflioneft
Artifice of changing the Queftion, and wan-
dering away from the firft Point of De-
bate, which gives endlefs Length to Difputes,
and caufes both the Difputants to part with-
out any Satisfaction. And one chief Occafion
of it is this ; when one of the Combatants
feels his Caufe run low and fail, and is juft
ready to be confuted and demolimed, he is
tempted to ftep afide to avoid the Blow, and
betakes him to a different Queftion ; thus,
jf his Adveriary be not well aware of him,
he
Of Dtgyaes PART I.
he~ begins to entrench himfelf in a new Faft-
nefs, and holds out the Siege with a new
Artillery of Thoughts and Words. It is the
Pride of Man which is the Spring of this
Evil, and an Unwillingnefs to yield up their
own Opinions even to be overcome by Truth
itfelf.
VIII. KEEP this always therefore upon
your Mind as an everlafting Rule of Con-
d'udt in your Debates to find out Truth, that
a refolute Defign, or even a warm Affectation
cf ffi&ory, is the Bane of all real Improve-
ment, and an effectual Ear again/I the Ad-
rniffio?2 of the Truth which you profefs to feek.
This works with a fecret, but a powerful
and mifchievous Influence in every Difpute,
unlefs we are much upon our Guard. It
appears in frequent Converfation : Every
Age, every Sex, and each Party of Man-
kind are fo fond of being in the right,
that they know not how to renounce this
unhappy Prejudice, this vain Love of Vic-
tory.
WHEN Truth with bright Evidence is
ready to break in upon a Difputant, and
to overcome his Objections and Miftakes,
how fwift and ready is the Mind to engage
Wit and Fancy, Craft and Subtilty, to cloud
and perplex and puzzle the Truth, if poffi-
ble ? How eager is he to throw in fome im-
pertinent Queftion to divert from the main
Subjed ? How fwift to take hold of fome
3 occafional
CHAP, X. m General.
occafional Word, thereby to lead .the Dif r
courfe off from the Point in Hand ? So
much afraid is human Nature of parting
with its Errors, and being overcome by
Truth. Juft thus a hunted Hare calls up all
the Shifts that Nature hath taught her, fhe
treads back her Mazes, crofles and confounds
her former Trad:, and ufes all poflible Me r
thods to divert the Scent, when me is in
Danger of being feized and taken. Let Pufi
practife what Nature teaches ; but would
one imagine that any liitional Being mould
take fuch Pains to avoid Truth, and to efcape
the Improvement of its Understanding ?
IX, WHEN you come to a Difpnte in
order to find out Truth, do not prefume that
you are certainly po/Jeffed of it before hand.
tr * / * *** +*s *S <*/
'Enter the Debate with a fincere Defign of
yielding to Reafon, on which Side foever it
appears. Ufe no fubtle Arts to cloud and
entangle the Queftion ; hide not yourfelf in
doubtful Words and Phrafes j do not affe6t
little Shifts and Subterfuges to avoid the
Force of an Argument ; take a generous.
Pleafure to efpy the firft riling Beams of
Truth, though it be on the Side of your
Opponent: endeavour to remove the little
Obfcurities that hang about it, and fairer
and encourage it to break out into open and
convincing Light -, that while your Oppo~
nent perhaps may gain the better of your
Reafonings, yet you yourfelf may triumph
over
156 Of Difputes PART I.
over Error, and I am fure that is a much
more valuable Acquifition and Victory.
X. WATCH narrowly in every Dif-
fute that your Opponent does not lead you un-
warily to grant jome Principle or Proportion,
'which 'will bring with it a fatal Conjequence,
and lead you infeniibly into his Sentiment,
though it be far aftray from the Truth :
And by this wrong Step you will be, as it
were, plunged into dangerous Errors before
you are aware. Polonides in free Converfa-
tion led Incauto to agree with him in this
plain Propofition, that the bkJjedGodhas too
much Juftice in any Cafe to punijh * any Be-
ing who is in itfelf innocent ; till he not only
allowed it with an unthinking Alacrity, but
afTerted it in moft univerfal and unguarded
Terms. A little after Polonides came in
Difcourfe to commend the Virtues, the In-
nocence, and the Piety of our blefled Sa^
viour, and thence inferred, // was impojjible
that God Jhould ever punifh fo holy a Perfon
who was never guilty of any Crime : Then
Incauto elpied the Snare, and found himfelf
robbed and defrauded of the great Doctrine
of the Atonement of the Death of Chrift,
upon which he had placed his immortal
Hopes according to the Gofpel. This taught
him to bethink himfelf what a dangerous
* The Word punijh here fignifies, to Iring fome natural
Evil upon a Perfon on account of moral E<vil done*
Conceffion
CHAP. X. in General. 157
Conceffion he had made in fo univerfal a
Manner, that God would never punijh any
Being who was Innocent , and he faw it need-
ful to recal his Words, or to explain them
better by adding this Reftridtion or Limita-
tion, viz. Unlefs this innocent Being 'were feme
way invoked in another's Sin> or flood as a vo-
luntary Surety for the Guilty : By this Limita-
tion he fecured the great and blefled Doclrine
of the Sacrifice of Chrijl for the Sins of Men,
and learnt to be more cautious in his Con-
ceflions for Time to come.
Two Months ago Fatalio had almoft
tempted his Friend Fidens to leave off
Prayer, and to abandon his Dependance on
the Providence of God in the common Af-
fairs of Life, by obtaining of him a Con-
ceffion of the like Kind. Is it not evident
to Reafon, fays Fatalio^ that God's immenfe
Scheme of Tranfactions in the Univerfe was
contrived and determined long before you
and I were born ? Can you imagine, my
dear Fidens > that the bleffed God changes
his original Contrivances, and makes new
Interruptions in the Courfe of them fo often
as you and I want his Aid, to prevent the
little Accidents of Life, or to guard us from
them ? Can you fuffer yourfelf to be per-
fuaded that the great Creator of this World
takes Care to fupport a Bridge which was
quite rotten, and to make it ftand firm a
lew Minutes longer till you had rode over
it?
ijS Of Difputts PARTL
it ? Or will he uphold a falling Tower while
we two were palling by it, that fuch Worms
as you and I are might efcape the Ruin ?
BUT you fay, you prayed for his Protec-
tion in the Morning^ and he certainly hears
Prayer. I grant he knows it : but are you
fo fond and weak, faid he, as to fuppofe that
the Univerfal Lord of all had fuch a Regard
to a Word or two of your Breath, as to make
Alterations in his own eternal Scheme upon
that Account? Nor is there any other Way
whereby his Providence can preferve you
in anfwer to Prayer, but by creating fuch
perpetual Interruptions and Changes in his
own Conduct according to your daily Beha-
viour.
I ACKNOWLEDGE, fays Fidens, there is
no other Way to fecure the Dodrine of
divine Providence in all thefe common Af-
fairs ; and therefore I begin to doubt whe-
ther God does or will ever exert himfelf fo
particularly in our little Concerns.
HAVE a care, good Fidem, that you yield
not too far : Take heed left you have grant-
ed too much to Fatalio. Pray let me afk of
you, could not the great God, who grafps
and furveys all future and diftant Things in
one fingle View, could not he from the Be-
ginning forefee your Morning Prayer for his
Protection, and appoint all fccond Caufes to
concur for the Support of that crazy Bridge,
or to make that old Tower {land firm till you
had
CHAP. X. in General. 159
had efcaped the Danger ? Or could not he
caufe all the^Mediums to work ib as to make
it fall before you come near it ? Can he not
appoint all his own Tranfactions in the Uni-
verfe, and every Event in the natural World,
in a Way of perfect Correfpbndence with
his own Fore-knowledge of all the Events,
Actions and Appearances of the moral World
in every Part of it ? Can he not direct every
Thing in ^Nature, which is but his Servant,
to act in p'erfect Agreement with his eternal
Prefcience of our Sins, or of our Piety ?
And hereby all the Glory of Providence,
and our neceffary Dependance upon it by
Faith and Prayer, are as well fecured, as if
he interpofed to alter his own Scheme every
Moment.
LET me afk again, Did not he in his
own Counfels or Decrees appoint Thunders
and Lightnings and Earthquakes to burn up
and dfeftroy Sodom and Gomorrah, and turn
them into a dead Sea, juft at the Time
when the Iniquities of thofe Cities were
raifed to their fupreme Height ? Did he
not ordain the Fountains of the Deep to
be broken up, and overwhelming Rains to
fall down from Heaven, juft when a guilty
World deferved to be drowned ; while he
took care of the Security of righteous Noah,
by an Ark which fhould float upon that
very Deluge of Waters ? Thus he can pu-
nim the Criminal when he pleafes, and re-
ward
160 Of Difputes PART!,
ward the devout Worfhipper in the proper
Seafon by his original and eternal Schemes
of Appointment, as well as if he interpoled
every Moment a-new. Take heed, FidenS)
that you be not tempted away by fuch So-
phifms of Fatalio, to with-hold Prayer from
God, and to renounce your Faith in his
Providence.
REMEMBER this fhort and plain Cau-
tion of the fubtile Errors of Men. Let a
Snake but once thruft in his Head at fome
fmall unguarded Fold of your Garment,
and he will infenfibly and unavoidably wind
his whole Body into your Bofom, and give
you a pernicious Wound.
XI. ON the other hand, 'when you have
found your Opponent make any fuch Conceffion
as may turn to your real Advantage in main-
taining the Truth, be wife and watchful to ob*
ferve it, and make a happy Improvement of it.
Rbapfodus has taken a great deal of Pains
to detract from the Honour of Chriftianity
by fly Infinuations that the facred Writers
are perpetually promoting Virtue and Piety
by Promifes andThreatnings ; whereas nether
the Fear of future Punifoment, nor the Hope
of future Reward, can poj/ibly be called good
Affe5liom> or fuch as are the acknowledged
Springs and Sources of all Actions truly good.
He adds further, that this Fear, or this Hope,
cannot confifl in reality with Virtue or Good-
nefs, if it either Jiands as eJJ'ential to any
3 moral
. fc in General ift t
#zor#/ Performance i or as a tonfiaerable Mo*
five to any good AStion : And thus he would
fain lead Chriftiam to be afhamed of the
Gofpel of Cbrifti becauie of its future and
eternal Promifes and Threatnings, as being
inconfiftent with his Notion of Virtue j for
he fuppofes Virtue mould be fo beloved and
practifed for the fake of its own Beauty
and Lovelinefs, that all other Motives arifing
from Rewards or Punimments, Fear Of
Hope, do really take away juft fo much
from the very Nature of Virtue as their In*
fluence reaches to : And no Part of thofe good
Practices are really valuable, but what arifes
from the mere Love of Virtue itfelf, with*
out any regard to Punifhrhent or Reward.
BUT obferve in two Pages afterwards,
he grants that this Principle of Fear of fu-
ture Punijhment) and Hope of future Reward*,
how mercenary and fertile Jbever it may be
accounted, is yet in many Circumftances a great
Advantage, Security and Support to Virtue ;
fjpecially where there is Danger of the Violence
cf Rage or Luft, or any counter-working Paf-
Jion to control// and overcome the good Affections
ef the Mind.
Now the Rule and the Practice of Chri*
Jlianity, or the Gofpel, as it is clofely con*
nected with future Rewards and Punifli-
ments, may be well fupportcd by this Con-
ceffion. Pray, Rbapfodus, tell me, if every
Man in this prefent Life, by the Violence of
M feme
1 62 Of Difputes PART L
fome counter-working Paffion, may not have
his good Affections to Virtue controuled or
overcome ? May not therefore his eternal
Fears and Hopes be a great Advantage, Se-
curity and Support to Virtue in fo danger-
ous a State and Situation, as our Journey
through this World towards a better ? and
this is all that the Defence of Chriftianity
neceffarily requires.
AND yet further, let me afk our Rhapfo-
dijl> if you have nothing elfe, Sir, but the
Beauty and Excellency and Lovelinefs of Vir-
tue to preach and flouriih upon before fuch
forry and degenerate Creatures as the Bulk
of Mankind are, and you have no future
Rewards or Puniihrnents with which to ad-
drefs their Hopes and Fears, how many of
thefe vicious Wretches will you ever reclaim
from all their Varieties of Profanenefs, In-
temperance and Madnefs ? How many have
you ever actually reclaimed by thisfmooth foft
Method, and thefe fine Words ? What has all
that Reatbning and Rhetoric done which
bave been difplayed by your PredeceiTors the
Heathen Moralifts, upon this Excellency and
Beauty of Virtue ? What has it been able
to do towards the reforming of a finful
\Vorld ? Perhaps now and then a Man of
better natural Mould has been a little re-
fined, and perhaps alib there may have been
here and there a Man reftrained or recovered
from Injuftice and Knavery, from Drunken-
nefs
CHAP. X. in General. 163
nefs and Lewdnefs, and vile Debaucheries, by
this fair Reafoning and Philofophy : But
have the Paffions of Revenge and Envy, of
Ambition and Pride, and the inward fecret
Vices of the Mind been mortified merely by
this philofophical Language ? Have any of
thefe Men been made new Creatures, Men
of real Piety and Love to God ?
Go drefs up all the Virtues of human
Nature in all the Beauties of your Oratory,
and declaim aloud on the Praife of focial Vir-
tue and the amiable Qualities of Goodnefs,
till your Heart or your Lungs ake, among the
loofer Herds of Mankind, and you will ever
find, as your Heathen Fathers have done be-
fore you, that the wild Paffions and Ap-
petites of Men are too violent to be re-
ftrained by fuch mild and filken Language.
You may as well build up a Fence of Straw
and Feathers to refift a Cannon-Ball, or try
to quench a flaming Granado with a Shell
of fair Water, as hope to fucceed in thefe At-
tempts. But an eternal Heaven and an eter-
nal Hell czwy divine Force and Power with
them : This Doctrine from the Mouth of
ChriJIian Preachers has begun the Reforma-
tion of Multitudes : This Gofpel has reco-
vered Thoufands among the Nations from
Iniquity and Death. They have been a-
wakened by thefe awful Scenes to begin
Religion, and afterwards their Virtue has im-
proved itfelf into fuperior and more refined
M 2 Principles
j 64 Of Difputes PART!*
Principles and Habits by divine Grace, and
rifen to high and eminent Degrees, though
not to a confummate State. The blefled God
knows human Nature much better than
Rhapfodus doth, and has throughout his
Word appointed a more proper and more
effe&ual Method of Addrefs to it by the
Paffions of Hope and Fear, by Punifornents
and Rewards.
IF you read on four Pages further in thefe
Writings, you will find the Author makes
another Conceflion. He allows that the
Mafler of a Family ufmg proper Rewards
and gentle Punifliments towards his Children,
teaches them Goodnefs^ and by this Help in-
flrufts them in a Virtue r Mcb afterwards they
praftife upon other Grounds* and without
thinking of a Penalty or a Bribe : And this*
fays he, is what we call a liberal Education
and a liberal Service.
THIS new Conceffion of that Author
may alfo be very happily improved in Fa-
vour of Chriftianity, What are the beft of
Men in this Life ? They are by no Means
perfect in Virtue '. We are all but Children
here under the great Matter of the Family,
and he is pleafed by Hopes and Fears,
by Mercies and Corrections to inftru<5l us in
Virtue, and to conduct us onward towards
the fublimer and more perfect Practice of it
in the future World, where it ihall be per-
formed, in his own Language, perhaps with-
oitt
CHAP. X. in General. 165
out thinking of Penalties and Bribes. And
fince he hath allowed that this Conduct
may be called a liberal Education, and a li-
beral JSertott, let Chriftianity then be in-
dulged the Title of a liberal Education alfo,
and it is admirably fitted for fuch frail and
finful Creatures, while they are training up
towards the fublimer Virtues of the heavenly
State.
XII. WHE N you are engaged in a Dif-
pute with a Per fan of very different Princi-
ples from yourfelfj and you cannot find any ready
Way to prevail 'with him to embrace the 'Truth
by Principles which you both freely acknowledge ',
you may fairly make ufe of his own Principles
to Jhew him his Miflake^ and thus convince or
Jilence him from his own ConceJJions.
IF your Opponent mould be a Stoic Phi-
lofopher or a yew, you may purfue your
Argument in Defence of fome Chrtftian
Dodrine or Duty againft fuch a Diiputant,
by Axioms or Laws borrowed either from
'Leno or Mofes. And though you do not
enter into the Enquiry how many of the
Laws of Mofes are abrogated, or whether
Zeno was right or wrong in his Philofb-
phy ; yet if from the Principles and Con-
ceffion of your Opponent, you can fup-
port your Argument for the Gofpel of
Chrift, this has been always counted a fair
Treatment of an Adverlarv, and it is called
r
ad Hominem> or Ratio ex Con.'
M 3 ceffis.
1 66 Of Difputes PART I,
ce/Ks. St. Paul fometimes makes ufe of this
-C/
Sort of Difputation, when he talks with
Jews or Heathen Philofophers j and at leaft
he filences if not convinces them : which is
fometimes necefTary to be done againft au
obftinate.and clamorous Adveriary, that ju(t
Honour might be paid to Truths which he
knew were divine, and that the only true
Doctrine of Salvation might be confirmed and
propagated among finful and dying Men.
XIII. TE T great Care mufl be taken left
your Debates break in upon your PaJJions> and
awaken them to take Part in the Controverjy.
When the Opponent pufhes hard and gives
juft and mortal Wounds to our own Opi-
nion, our Paffions are very apt to feel the
Strokes, and to rife in Refentment and De-
fence. Self is ib mingled with the Senti-
ments which we have chofen, and has fuch a
tender Feeling of all the Oppofition which
is made to them, that perjotwl Brawls are
very ready to come in as Seconds, to fuc-
ceed and finim the Difpute of Opinions.
Then Noife and Clamour and Folly appear
in all their Shapes, and chafe Reafon and
Truth out of Sight.
How unhappy is the Cafe of frail and
wretched Mankind in this dark or dufky
State of ftrong Pailion and glimmering Rea-
fon ? How ready are we, when our Paffions
are engaged in the Difpute, to consider more
what Loads of Nonfenfe and Reproach we
can
CHAP. X. in General. 167
can lay upon our Opponent, than what
Reafon and Truth require in the Controver-
fy itfelf. Difmal are the Confequences
Mankind are too often involved in by this
evil Principle 5 it is this common and danger-
ous Practice that carries the Heart afide from
all that is fair and honeft in our Search after
Truth, or the Propagation of it in the
World. One' would wim from one's very
Soul, that none of the Chriftcan Fathers had
been guilty of fuch Follies as thefe.
BUT St. Jerome fairly confefTes this evil
Principle, in his Apology for himfelf to
Pammachius, that he had not fo much regarded
<what was .exatfly to be fpoken in the Contro-
ver/y he had in Hand, as 'what was Jit to lay
had on Jovinian. And indeed, J fear this
was the vile Cuftom of many of the Wri-
ters even in the Church-Affairs of thofe
Times. But it will be double Scandal upon
us in our more enlightned Age, if we will
allow ourfelves in a Conduct fo criminal and
dimoneft. Happy Souls, who keep fuch a fa-
cred Dominion over their interior and animal
Powers, and all the Influences of Pride and
fecular Intereft, that the fenlitive Tumults
or thefe vicious Influences never rife to dif-
turb the fuperior and better Operations of the
reafoning Mind !
XIV. THESE general Directions are ne-
ceflary, or at leaft uieful in all Debates what-
foever, whether they arife in occafional Con-
* *
M 4 verfa-
j68 7&? Socratical Way PART I,
verfatjon, or are appointed at any certain
Time or Place j whether they are managed
with or without any forrnal Rules to govern
them. But there are three Sorts of Difpu-*
tation in which there are ibme Forms and
Orders obferved, and which are diftingui(h-
ed by thefe three Names, viz. Socratic, Fo-
renfic and Academic^ i. e. the Difputes of the
Schools.
CONCERNING each of thefe it may not
be improper to difcourfe a little, and give a
few particular Direftions or Remarks about
them,.
CHAP. XI.
e Socratical Way of Difputation,
J T ^npHIS Method of Difpute derives
J[ its Name from Socrates, by whom
Jt was pra&iied, and by other Philofophers in
his Age long before Ariftotle invented the
particular Forms of Syllogifm in Mood and
Figure, which are now uf$d in fcholaftick
Pilputations,
II. THE Socratical ^ay is managed by
Bye/lions and Anfwers in fuch a Manner as
this, viz. Jf I would lead a Perfon into the
Belief of 3 Heaven and a Hell, or a future
State
CHAP. XI. Of Difputathn, 169
State of Rewards and Puniihments, I might
begin in fome fuch Manner of Enquiry, and
fuppofe the moft obvious and eafy Anfwers.
Quef. DOES not God govern the World?
Anf. SURELY he that made it governs it.
Quef. IS not God both a good and righteous
Governor ?
Anf. BOTH thefe Characters doubtlefs be-
long to him.
Quef. WHAT is the true Not ion of a good
and righteous Governor ?
Anf. THAT he punifhes the Wicked and
rewards the Good.
Quef. ARE the Good always rewarded in
this Life?
Anf. No furely, for many virtuous Men
are miferable here, and greatly afflicted.
Quef. ARE the Wicked always punijhed in
this Life?
Anf. No certainly, for many of them
live without Sorrow, and fome of the vileft
of Men are often raifed to great Riches and
Honour.
Quef. WHEREIN then doth God make it
appear that he is good and righteous ?
Anf. I OWN there is, but' little Appearance
of it on Earth.
Quef. WIL L there not be a Time then when
the Tables jball be turned^ and the Scene of
Things changed, Jince God governs Mankind
right eoujly ?
170 The Socratical Way PART I.
Anf. DOUBTLESS there muft be a proper
Time, wherein God will make that Good-
nefs and that Righteoufnefs to appear.
Quef. IF this be not before their Death, how
can it be done ?
Anf. I CAN think of no other Way but by
fuppofing Man to have fome Exiftence after
this Life.
Quef. ARE. you not convinced then that there
mujl be a State of Reward and Punifoment af-
ter Death ?
Anf. YES furely, I now fee plainly that
the Goodnefs and Righteoufnefs of God, as
Governor of the World, necefTarily require it.
III. Now the Advantages of this Method
are very conjiderable.
1. IT reprefents the Form of a Dialogue
or common Converfation, which is a much
more eafy, more pleafant, and a more
fprightly Way of Inftru&ion, and more fit
to excite the Attention, and (harpen the Pe-
netration of the Learner, than folitary Read-
ing or filent Attention to a Leclure. Man
being a fociable Creature, delights more in
Converfation, and learns better this Way, if
it could always be wifely and happily prac-
tifed.
2. THIS Method hath fomething 'very obli-
ging in it, and carries a very humble and
condeicending Air, when he that inftrudts
feems to be the Enquirer, and feeks Infor-
mation from him who learns.
CHAP. XI. Of Difputation.
3. IT leads the Learner into the Knowledge
of 'Truth as it were by bis own Invention,
whieh is a very pleafing thing to human Na-
ture ; and by Queftions pertinently and ar-
tificially propofed, it does as effectually draw
him on to difcover his own Miftakes, which
he is much more eafily perfuaded to relin-
quiQi when he feems to have difcovered
them himfelf.
4. IT is managed in a great Meafure in
the Form of the moft-eafy Reafoning^ always
arifing from fomething aflerted or known in
the foregoing Anfwer, and fo proceeding to
enquire fomething unknown in the follow-
ing Queftion> which again makes way for
the next Anfwer. Now fuch an Exercife is
very alluring and entertaining to the Under-
flanding, while its own reafoning Powers
are all along employed, and that without
Labour or Difficulty, becaufe the Querift
finds out and propofes all the intermediate
Ideas or middle Terms.
IV. THERE is a Method very near a-kin
tq.this which has much obtained of late, viz.
writing Cctifroverfies by Queftions only, or
confirming or refuting any Pofition, or per-
fuading to or dehorting from any Practice by
the mere Propofal of Queries. The Anfwer
to them is fuppofed to be fo plain and fo
necefTary, that they are not expreffed becaufe
the Query itfelf carries a convincing Argu-
ment in it, and feems to determine what the
^injwer mud be.
V.lF
172 VkeSocraticalWay, &c. PART I.
V. IF Chriftian Catechifms could be
framed in the Manner of a Socratical Dif-
pute by Queftion and Anfwcr, it would
wonderfully enlighten the Minds of Chil-
dren, and it would improve their intellectual
and reafoning Powers at the fame Time that
it leads them into the Knowledge of Reli-
gion : and it is upon one Account well
fuited to the Capacity of Children ; for
the Queftions may be pretty numerous, and
the Querift muft not proceed too fwiftly
towards the Determination of his Point
propofed, that he may with more Eafe, with
brighter Evidence, and with furer Succefs
draw the learner on to affent to thofe Prin-
ciples ftep by ftep, from whence the^W
Conclujion will naturally arife. The only
Inconvenience would be this, that if Chil-
dren were to reafon out all their Way entire-
ly into the Knowledge of every Part of
their Religion, it would draw out common
Catechifms into too large a Volume for their
Leifure, Attention or Memory.
YET thofe who explain their Catechifms
to them may by due Application and Fore*
t inilrucl; them in this Manner.
CHAP. XII. Of Fcrenfic Bifputes. 173
CHAP. XII.
Of Forenjic DISPUTES.
I. ' ^ H E Forum was a public Place in
Rome where Lawyers and Orators
made their Speeches before the proper Judge
in Matters of Property, or in criminal Cafes,
to accufe or excufe, to complain or defend :
Thence all Sorts of Difputations in publick
Affemblies or Courts of Juftice, where fe-
veral Perfons make their diftincl Speeches for
or againft any Perfon or Thing whatfoever,
but more efpecially in civil Matters, may come
under the Name of Forenfic Difputes.
II. THIS is praclifed not only in the
Courts of Judicature -, where a fingle Perfon
fets to judge of the Truth or Goodnefs of
any Caufe, and to determine according to
the Weight of Reafons on either Side ; but
it is ufed alfo in political Senates or Parlia-
ments, in Ecclefiajiical Synods, and AJjemblm
of various kinds.
IN thefe ArTemblies generally one Perfon
is chofen Chairman or Moderator^ not to
give a Determination to the Controverfy,
but chiefly to keep the feveral Speakers to the
Rules of Order and Decency in their Con-
duel: j but the final Determination of the
Queftion arifes from the Majority of Opini*
ew or Votes in the Aflembly, according as
3 they
*74 Of Forenjic Dtfputes. PART!,
they are or ought to be fwayed by the fu-
perior Weight of Reafon appearing in the fe-
veral Speeches that are made.
III. THE Method of proceeding K ufu-
ally in fome fuch Form as this. The firft
Perfon who fpeaks when the Court is fet,
opens the Cafe either more briefly or at large,
and propofes the Cafe to the Judge or the
Chairman or Moderator of the Affembly,
and gives his own Reafons for his Opinion in
the Cafe propofed.
IV. THIS Perfon is fucceeded by one, or
perhaps two or feveral more, who paraphrafe
on the fame Subject, and argue on the fame
Side of the Queftion 3 they confirm what
the firft has fpoken, and urge new Reafons
to enforce the fame : Then thofe who are
of a different Opinion ftand up and make
their feveral Speeches in a Succeffion, op-
pofing the Cauie which others have main-
tained, giving their Reafons againft it, and
endeavouring to refute the Arguments
whereby the firfl Speakers have fupport-
ed it.
V. AFTER this, one and another rifes
up to make their Replies, to vindicate or
to condemn, to eftablifli or to confute what
has been offered before on each Side of the
Queftion ; 'till atlaft, according to the Rules,
Orders, Cuftoms of the Court or Aflembly,
the Controverfy is decided, either by ijmgk
Judge or the Sttffrage of the AJfembly.
v i.
CHAP. XII. Of Forenfa Difputes.
VI. WHERE the Queftion or Matter in
Debate ccnfifts of feveral Parts, after it is once
opened by the firft or fecond Speaker, fome-
times thofe who follow take each of them
a particular Part of the Debate, according
to their Inclination or their prior Agreement,
and apply themfelves to argue upon that
fingle Point only, that fo the whole Com-
plexum of the Debate may not be thrown
into Confulion by the Variety of Subjects,
if every Speaker fhould handle, all the Sub-
jects of Debate.
VII. BEFORE the final Sentence or De-
termination is given, it is ufual to have the
Reafons and Arguments, which have been
offered on both Sides, fummed up and repre-
fented in a more compendious Manner; and
this is done either by the appointed Judge
of the Court, or the Chair 'man , or fome noted
Perfon in the AlTembly, that fo Judgment
may proceed upon the fulleft Survey of the
whole Subject, that as far as poffible in hu-
man Affairs nothing may be done contrary
to Truth or Juftice.
VIII.. As this is a Practice in which mul-
titudes of Gentlemen, befides thofe of the
learned Profeffions, may be engaged, at leaft
in their maturer Years of Life, fo it would
be a very proper and ufeful Thing to in-
troduce this Cuftom into our Academies,
viz. to propofe Cafes, and let the Students
debate them in iForenfic Manner in the Pre-
3 fence
1 76 Of Forenfic bifptites. PART t,
fence of their Tutors. There was fomething
of this kind praclifed by the Roman Youth
in their Schools, in order to train them up
for Orators, both in the Forum and in the
Senate. Perhaps Juvenal gives fome Hints
of it when he fays,
Confilium dedimus Syllte, privates ut altum
Dormiret -* - * Sat. I.
\
Where with Men-boys I ftrove to get renown,
Advifing Sylla to a private Gown,
That he might fleep the founder*
SOMETIMES thefe were affigned to the
Boys as fingle Subjects of a Theme or De-
clamation : So the fame Poet fpeaks faroaA
tically to Hannibal,
I dement, & fievas cur re per Alpes,
Ut puerh plateas & dedamatiojias.
Sat. io
Go climb the rugged dips, ambitious Fool,
To pleafe the Boys, and be aTheme at School.
SEE more of this Matter in Kennet's An-
tiquities of Rome, in the fecond Eflky on the
Roman Education.
CHAP.
CHAP. XIII. Of Academlck, &c, 177
CHAP, XIII.
Of Acadeinick or Scholaftick
Dl S P UTAT ION.
TH E common Methods in which Dif-
putes are managed in the Schools of
Learning, are thefe, viz.
I. THE Tutor appoints a Queftion in fome
of the Sciences to be debated amongft his
Students : One of them undertakes to affirm
or to deny the Queftion, and to defend his Af-
fertion or Negation, and to anlwer all Ob-
jections againft it; he is called the Refpcndcnt:
And the reft of the Students in the fame
Clafs, or who purfue the fame Science, are
the Opponents, who are appointed to dif-
pute or raife Objections againft the Propoti-
lion thus affirmed or denied.
II. EACH of the Students fucceffively
in their Turn becomes the Respondent or
the Defender of that Propofition, while the
reft oppoje it allb fuccefiively in their
Turns.
III. IT is the Bufinefs of the Rejfondent
to write a Tbefis in Latin, or fhort Difcourle
on the Queftion propokd j and he either
affirms or denies the Queftion according to
the Opinion of the Tutor, which is fup-
N poled
173 Of Academkk or PART L
pofed to be the Truth, and he reads it at
the Beginning of the Difpute.
IV. IN his Diicourfe (which is written
tvith as great Accuracy as the Youth is ca-
pable of) he explains the Terms of the
Queftior?, frees them from all Ambignity r
fixes their Senfe, declares the true Intent
and Meaning of the Queftion itfelf, fepa-
rates it from other Queftions with which
it may have been complicated, and diftin-
giiiihes it from other Queftions which may
happen to be a-kin to it, and then pro-
nounces in the Negative or Affirmative
cermng it.
V. WHEN this is done, then in the fe^
cond Part of his Diicourfe he gives his own
ftrongeft Arguments to confirm the Propo-
iition he has laid down, i. e. to vindicate
his own Side of the Queftion : But he does
not ufuaHy proceed to reprefent the Objec-
tions againft it, and to folve or anfwer them ;
for it is the Bufinefs of the other Students
to rai-fe Objections in difputing.
VI. Note, IN fome Schools the Refpondent .
is admitted to talk largely upon the Quef-
tion with many Flouriihes and Illuflrations,
to introduce great Authorities from ancient
and modern Writings for the Support of it,
and to fcaf ter Latin Reproaches in abundance
on all thole who are of a different Senti-
ment. But this is not always permitted,,
nor fliould it indeed be ever indulged, left it
teach
Scholaftick Deputation. 17$
teach Youth to Reproach inftead of Rea-
foning.
VII. WHEN the Refpondent has read over
his The/is in the School, the junior Student
makes an Objection, and draws it up in the
regular Form of a Syllogifm : The Jtefpondent
repeats the Objection, and either denies the
major or minor Propofitioii directly, or he
diftinguifhes upon feme Word or Phrale in
the majof or minor, and (hews in what
Senfe the Proportion may be true, but that
that Senfe does not affect tlie Quefllon -, and
then declares that in the Senfe which affects
the prefent Queftion the Propofitibn is not
true, and confequehtly he denies it.
VIII. THEN tlie Opponent proceeds by
another Syllogifm to vindicate the Propoii-
tion that is denied : Again the Re/pondent
2nfwers by denying or dillinguiming.
THUS the Difputation goes on in a Series
or SucceJJkn of Syilogifms and Anfivirs, till-
the Qbjeffvr is filenced, and has no more to
fay.
IX. WHEN he can go no further, the
next Student begins to propo'fe his Objection,
and then the third and the fourth, even to
the Senior, who is the laft Opponent.
X. DURING this Time the Tutor fits in
the Chair as Prefident or Moderator, to lee
that the Rules of Difputation and Decency
be obferved on both Sides ; and to admonifh
each Difputnnt of any Irregularity in their
N 2 Con-
i So Of Academick or PART I.
Conduct. His Work is alfo to illuftrate and
explain the Anfwer or Diftinction of the
Refpandent where it is obfcure, to ftrengthen
it where it is weak, and to correct it where
it is falfe : And when the Respondent is
pinched with a ftrong Objection, and is at
a Lofs for an Anfwer, the Moderator affifts
him, and fuggefts fome Anfwer to the Ob-
jection of the Opponent^ in Defence of the
Queftion, according to his own Opinion or
Sentiment,
XI. IN publick Difputes, where the Op-
ponents and Refpondents chufe their own
Side of the Queflion, the Moderators Work
is not to favour either Difputant ; but he
only fits as a Prejident to fee that the Laws
of Difputation be obferved, and a Decorum
maintained.
XII. Now the Laws of Difputation re-
late either to the Opponent, or to the Refpon-
dent, or to both.
THE Laws obliging the Opponent are
thefe.
1. THAT he muft directly contradict
the Proposition of the Refpondent^ and not
meerly attack any of the Arguments where-
by the Refpdndent has fupported that Propo-
firion ; for it is one thing to confute a fmgle
Argument of the Refpondent, and another
to confute the The/is itfelf.
2. (WHICH is a-kin to the former) he
muft contradict or oppofe the very Senfe
and
CHAP. XIII. ScLolaflick Difpiitation. 181
and Intention of the Proposition as the Re-
fpondent has ftated if, and not meerly op-
pofe the Words of the Thefis in any other
Senfe ; for this would be the Way to plunge
the Difpute into Ambiguity and Darkneis,
to talk befide the Queftibn, to wrangle a-
bout Words, and to attack a Proportion dif-
ferent from what the Respondent has efpoufed,
which is called Ignoratio clencbi.
3. HE muft propofe his Argument in a
plain, fhort and fyllogiftick Form, accord-
ing to the Rules of Logick, without flying
to Fallacies or Sophifms, and as far as may be
he mould ufe Categorical Syllogifms.
4. THOUGH the Refpondent may be at-
tacked either upon a Point of his own Con-
ceffion, which is called Argumentum ex con-
ctffis\ or by reducing him to an Abfurdity,
which is called ReduElio ad abfurdum, yet it
is the neateft, the mod ufeful, and the beft
Sort of Difputation where the Opponent
draws his Objections from the Nature of
the Queftion itfelf.
5. WHERE the Refpondent denies any
Proportion, the Opponent, if he proceed,
muft directly vindicate and confirm that Pro-
pofition, /. e. he muft make that Propofi<-
(ion the Conclufion of his next Syllogifm.
6. WHERE the Respondent limits or di-
ftinguifhes any Propofition, the Opponent muft
directly prove his own Proportion in that
Senfe, and according to that Member of the
N 3 Diftin-
1 82 Of Academick or PART I.
Diftinction in which the Refpondert. deni-
ed it.
XIII. THE Laws that oblige the Refpcn-
dent are thefe.
1. To repeat the Argument of the Op-
ponent, in the very fame Words in which it
vvas propofed, before he attempts to an-
iwer .it.
2. IF the Syllogifm be falfe in the Lo<-
glcal Form of it, he muft difcover the Fault
according to the Rifles of Logick.
3. IF the Argument does not directly
and effectually oppoie his Tbefis.y he mult
fhcw this Miftake, and make it appear that
Iiis Thefts is fafe, even though the Argu-
ment of the Opponent be admitted : Or at
leaft, that the Argument does only aim at k
collaterally, o; at a Diftance, and not direct-
ly overthrow it, 03; cpnclude againft i.t.
4. WHERE the Matter of the Opponent's
Objection is faulty in any. Part of it, the
Rcjpondent muft grant what is true in it, he
muft deny what is falfe, he muft diftinguifh
or limit the Proportion which is ambiguous
or doubtful ; and then granting the Senfe in
which it is true, he muft deny the Senfe in
vyhich it is falfe.
5. IF any Hypotbettck Proportion be falfe,
the Jfe/pondent muft deny the Confequence :
If a Disjun&ivf* he muft deny the Disjunc-
tion : If a Categorick or Relative t he muft
uQiply deny it.
6. IT,
CHAP. XIII. Scbolqftfck Dffiutation. 1 83
6. IT is fometimes allowed for the Re-
fpondent to ufe an indireSf Anfwer after he
has anfwered dircffily : and he may alfo (hew
how the Opponent's Argument may be re-
torted againft himfelf.
XIV. THE Laws that oblige both Difpu-
tants are thefe.
1. SOMETIMES it is neceiTary there mould
be a Mention of certain general Principles in
which they both agree, relating to the Quef-
tion, that fo they may not difpute on thofe
Things which either are or ought to have
been firft granted on both Sides.
2. WHEN the State of the Controverfv
j
is well known, and plainly determined and
agreed, it muft not be altered by eittkr Dif-
putant in the Courfe of the Deputation ; and
the Refpondent erpecially mould keep a watch-
ful Eye on the Opponent in this Matter.
3. LET neither Party invade the Pro-
vince of the other ; efpecially let the Refpon-
dent take Heed that he does not turn Op-
ponent ', except in retorting the Argument
upon his Adverfary after a direel Refponfe 5
and even this is allowed only as an llluftra-
tion or Confirmation of his own Refponfe.
4. LET each wait with Patience till the
other has done fpeaking. It is a Piece of
Rudenefs to interrupt another in his Speech.
YET, though the Difytttants have not this
Liberty, the Moderator may do it, when
cither of the Difputants breaks the Rules,
N 4 an4
184 Of Academick or PART I.
and he may interpofe fo far as to keep them
to Order.
XV. IT mufl be confeft there are fome
Advantages to be attained by Academical
Difputation. It gives Vigour and Bnfknefs
to the Mind thus exercifed, and relieves tbe
Languor of private Study and Meditation. It
fharpens the Wit and all the inventive Powers,
It makes the Thoughts aftive, and fen. Is
them on all Sides to find Arguments and
Anfwers both for Oppoiition and Defence,
It gives Opportunity of viewing the SubjecT:
of Difcourfe on -all Sides, and of learning
what Inconveniencies, Difficulties and Ob-
jections attend particular Opinions. It fur-
nilhes the Soul with various Occafions of
ftarting inch Thoughts as other wife would
never have come into the Mind. It makes
a Student more expert in attacking and re-
futing an Error, as well as in vindicating a
Truth. It inftrucls the Scholar in the va-
rious Methods of warding off the Force
of Objections, and of difcovering and re-
felling the fubtile Tricks of Sophifters. It
procures alfo a Freedom and Readinefs of
Speech, and raifes the modefl and diffident
Genius to a due Degree of Courage,
XVI. BUT there are fome very grievous
Inconveniencies that may fometimes over-
balance all thefe Advantages. For many
young Students, by a conftant Habit of dif-
puiting, grow impudent and audacious, proud
an4
CHAP. XIII. Scholaftick Difputation. 185
and difdainful, talkative and impertinent,
and render themfelves intolerable by an ob-
ftinate Humour of maintaining whatever they
have aflerted, as well as by a Spirit of Con-
tradiction, oppofing almoft every Thing that
they hear. The Difputation itfelf often a-
wakens the Paffions of Ambition, Emula-
tion, and Anger ; it carries away the Mind
from that calm and fedate Temper which is
ib neceffarv to contemplate Truth.
XVIJ. It is evident alfo, that by frequent
Exercifes of this Sort, wherein Opinions
true and falfe are argued, fupported and re-
futed on both Sides. The Mind of Man is
led by infeniible Degrees to an uncertain and
fluctuating Temper, and falls into Danger
of & Jceptical Humour , which never comes to
an Eflablimment in any Doctrines. Many
Perfons by this Means become much more
ready to oppofe whatibever is offered in
fearching out Truth j they hardly wait till
they have read or heard the Sentiment of
any Perfon, before their Heads are bufily
employed to feek out Arguments againil it.
They grow naturally marp in finding out
Difficulties j and by indulging this Humour,
they converfe with the dark and doubtful
Parts of a Subject fo long, till they alinofl
render themielves incapable of receiving the
full Evidence of a Proportion, and acknow-
ledging the Light of Truth. It has fome
Tendency
1 86 Of Academick or PART I.
Tendency to make a Youth a carping Critick y
rather than a judicious Man.
XVIII. I WOULD add yet further, that
in thefe Difputations the Refpondent is gene-
rally appointed to maintain the fuppofed
Truth, that is, the Tutor s Opinion. But all
the Opponents are hufy and warmly engaged in
finding Arguments againft the Truth. Now
if a fprightly young Genius happens to
manage his Argument fo well as to puzzle
and gravel the Rejpondent^ and perhaps to
perplex the Moderator a little too, he is fbon
tempted to fuppofe his Argument unanfwer-
able, and the Truth entirely to lie on his
Side. The Pleafure which he takes in having
found a Sopbijm which has great Appear-
ance of Reafon, and which he himfelf has
managed with fuch Sueeefs, becomes per-
haps a ftrong Prejudice to engage his in-
ward Sentiments in Favour of his Argument,
and in Oppofition to the fuppofed Truth.
XIX. YET perhaps it may be poffible to
reduce fcholaftick Deputations under fuch a
Guard, as may in fome Meafure prevent
moft of thefe Abufes of them, and the un-
happy Events that too often attend them :
for it is pity that an Exercife which has
fome valuable Benefits attending it, fhould
be utterly thrown away, if it be poffible to
fecure young Minds againft the Abufe of it ;
for which Purpofe fome of thefe Directions
niay feem proper.
XX.
CHAP. XIII. Scbolaflick Deputation. 1 87
XX. GENERAL Diretfioju for fcha*
laftick Difputes.
1. NEVER difpute upon meer Trifles,
Things that are utterly ufelefs to be known,
under a vain Pretence of iharpening the Wit:
For the fame Advantage may be derived
from folid and ufeful Subjects, and thus two
happy Ends may be attained at once. Or if
fuch Difputations are always thought danger-
ous in important Matters, let them be utterly
abandoned.
2. Do not make infinite and unfearch-
able Things the Matter of Difpute, nor fuch
Propofitions as are made up of mere Words
without Ideas, left it lead young Perfons
into a moft unhappy Kabit of talking 'with-
out a Meaning^ and boldly determine upon
Things that are hardly within the Reach of
human Capacity.
3. LET not obvious and known Truths,
or ibme of the moft plain and certain Propo-
fitions be bandy'd about in a Difputation,
for a meer Trial of Skill : for he that op-
pofes them in this Manner will be in Danger
of contracting a Habit of oppofing all Evi-
dence, will acquire a Spirit of Contradiction,
and pride himfelf in a Power of refilling the
brighteft Light, and fighting agairift the
ftrongeft Proofs : this will infenfibly injure
the Mind, and tends greatly to an univerfal
Scepticifm.
UPON
1 88 Of Academlck or PART I.
UPON the whole, therefore, the moft
proper Subjects of Difpute feem to be thofe
Queftions, which are not of the very higheft
Importance and Certainty, nor of the mean-
eft and trifling Kind -, but rather the inter-
mediate Queftions between thefe two ; and
there is a large Sufficiency of them in the
Sciences. But this I put as a mere Propofal
to be determined by the more Learned and
Prudent.
4. IT would be well if every Difpute
could be fo ordered as to be a Means of
fearching out Truth, and not to gain a Tri-
umph. Then each Difputant might come
to the Work without Biafs and Prejudice;
with a Defire of Truth, and not with Ambi-
tion of Glory and Victory.
NOR mould the Aim and Deiign of the
Refpondent be to avoid artfully and efcape the
Difficulties which the Opponent offers, but
to difcufs them thoroughly, and folve them
fairly, if they are capable of being folved.
AGAIN, let the Opponent be folicitous
not to darken and confound the Refponfes
that are given him by frem Subtilties ; but
let him bethink himfelf whether they are
not a juft Anfwer to the Objection, and be
honeftly ready to perceive and accept them,
and yield to them.
5. FOR this End let both the Refpondent
and Opponent ufe the cleareft and molt dif-
tinct and expreffive Language in which they
i can
CHAP. XIII. Scholaftick Difputation. 189
can clothe their Thoughts. Let them feek
and praclife Brevity and Perfpicuity on both
Sides, without long Declamations, tedious
Circumlocutions, and rhetorical Flourishes.
IF there happen to be any Doubt or Ob-
fcurity on either Side, let neither the one or
the other ever refufe to give a fair Explication
of the Words they ufe.
6. THEY mould not indulge Ridicule,
either of Perfons or Things in their Dif-
putations. They mould abftain from all
Banter and Jed, Laughter and Merriment.
Thefe are Things that break in upon that
philofophical Gravity, Sedatenefs and Sere-
nity of Temper, which ought to be obferved
in every Search after Truth. However an
Argument on fome Subjects may be fome-
times clothed with a little Pleafantry, yet a
Jeft or Witticifm mould never be ufed in-
Head of an Argument, nor mould it ever be
fuffered to pafs for a real and folid Proof.
BUT especially if the Subject be facred
or divine, and have nothing in it comical or
ridiculous, all ludicrous Turns, and jocofe or
comical Airs, mould be entirely excluded,
left young Minds become tinctured with
a filly and prophane Sort of Ridicule, and
learn to jeft and trifle with the awful So-
lemnities of Religion.
7. NOR fhould Sarcafm and Reproach
or infolent Language ever be ufed among
fair Difputants. Turn not off from Things
to
Ipb Qf Academick or PART I;
to fpeak of Perfons. Leave all noify Con-
tefts, all immodeft Clamours, brawling
Language, and efpecially all perlbnal Scan-
dal and Scurrility to the meaneft Part of the
vulgar World. Let your Manner be all
Candor and Gentlenefs, patient and ready
to hear, humbly zealous to inform and be
informed j you mould be free and pleafant
in every Anfwer and Behaviour, rather like
luell-bred Gentlemen in polite Converfation,
than like noijy and contentious Wranglers.
8. IF the Opponent fees Victory to incline
to his Side, let him be content to {hew the
Force of his Argument to the intelligent
Part of the Company, without too impor-
tunate and petulant Demands of an Anfwer,-
and without infulting over his Antagonift, or
putting the Modefty of the Refpondent to the
Blum. Nor let the Refpondent triumph
over the Opponent when he is filent and re-
plies no more. On which Side foever Vic-
tory declares herfelf, let neither of them
manage with fuch unpleafing and infolent
Airs, as to awaken thofe evil Paffions of
Pride, Anger, Shame or Refentment on ei-
ther Side, which alienate the Mind from
Truth, render it obftinate in the Defence of
an Error, and never fuffer it to part with any
of its old Opinions.
IN mort, when Truth evidently appears
on- either Side, let them learn to yield to
Convidion. When either Party is at a Non-
1 plus
CHAP. XIII. Sckolaftick Difputation. 191
plus, let them cpnfefs the Difficulty, and
defire prefent Afiiftance, or further Time and
Retirement to confider of the Matter, and
not rack their preient Invention to find out
little Shifts to avoid the Force and Evidence
of Truth.
9. MIGHT it not be a fafer Practice, in
order to attain the beft Ends of Difputation,
and to avoid fbme of the ill Effects of it, if
the Opponents were fometimes engaged on
the Side of Truth, and produced their Ar-
guments in Oppofition to Error ? And what
if the Respondent was appointed to fupport
the Error, and defend it as well as he could,
till he was forced to yield at leaft to thofe
Arguments of the Opponents, which ap-
pear to be really juft and ftrong and unan-
iwerable ?
IN this Practice, the 'The/is of the Re-
fpondent mould only be a fair ftating of the
Queftion, with fome of the chief Objections
againft the Truth propofed and folved.
PERHAPS this Practice might not fo eafily
be perverted and abufed to raife a cavilling,
difputative ZK.& fcepilcal Temper in the Minds
of Youth. ;,
I CONFESS, in this Method which I now
propofe, there would be one among the Stu-
dents, viz. the Respondent, always engaged in
the Support of fuppofed Error ; but all the
reft would be exercifing their Talents in ar-
guing for the fuppofed Truth : Whereas in
the
192 Of Academick, &c, PART L
the common Methods of Difputation in the
Schools, efpecially where the Students are
numerous, each fingle Student is perpetually
employed to oppofe the Truth and vindicate
Error, except once in a long Time, when it
comes to his Turn to be Rejpondent.
10. UPON the whole, it feems neceffary
that thefe Methods of Difputation (hould be
learnt in the Schools, in order to teach Stu-
dents better to defend Truth, and to refute
Error, both in Writing and Converfation,
where the fcholaftick Forms are utterly
, *
neglected.
BUT after all, the Advantage, which
Youth may gain by Diiputations, depends
much on the Tutor or Moderator : He
mould manage with fuch Prudence both in
the Difputation and at the End of it, as to
make all the DiJ'putants know the very
Point of Controverfy, wherein it confifts j
he mould manifeft the Fallacy, of fophiftical
Objections, and confirm the folid Arguments
and Anfwers. This might teach the Stu-
dents how to make the Art of Difputation
ufeful for the fearching out the Truth and
the Defence of it, that it may not be learnt
and practifed only as an Art of Wrangling^
which reigned in the Schools feveral hundred
Years, and diverted the growing Reafon of
Youth of its beft Hopes and Improvements.
CHAP.
CHAP. XIV. Of Study, &c. 193
CHAP. XIV.
Of STUDY, or MEDITATION.
I. T T has been proved and eftablifhed in
fome of the foregoing Chapters, that
neither our own Objeruattons, nor our read-
ing the Labours of the Learned, nor the At-
tendance on the beft Lectures of Jnftrutfion y
nor enjoying the brighteji Converfafion, can
ever make a Man truly knowing and wife,
without the Labours of bis own Reafon in
furveying, examining and judging concern-
ing all Subjects upon the beft Evidence he
can acquire. A good Genius, or Sagacity of
Thought, a happy Judgment, a capacious Me-
mory, and large Opportunities of Obferuation
and Converfe, will do much of themfelves
towards the Cultivation of the Mind, where
they are well improved : But where the Ad-
vantage of learned Letfures, living Inftruc-
tions, and well chofen Books, Diligence and
Study are fuperadded, this Man has all hu-
man Aids concurring to raife him to a fupe-
rior Degree of Wifdom and Knowledge.
UNDER the preceding Heads of Dif-
courfe it has been already declared how our
own Meditation and Refection mould ex-
amine, cultivate and improve all other Me-
thods and Advantages of enriching the Un-
O demanding,
194 Of Study, ' PART!
derftanding. What remains in this Chapter
is to give fome farther occqfiojial Hints how
to employ our own Thoughts, what fort
of Subjects we mould meditate on, and in
what Manner we mould regulate our Studies,
and how we may improve our Judgment,
fo as in the rnoft effectual and compendious
way to attain fuch Knowledge as may be
mod ufeful for every Man in his Circum-
ftances of Life, and particularly for thole
of the learned Profeffions.
II. THE firft Direction for Youth is this,
learn betimes to dijllnguifo between Words and
'Things. Get clear and plain Ideas of the
Things you are fet to ftudy. Do not con-
tent yourfelves with mere Words and Names,
left your laboured Improvements only amafs a
heap of unintelligible Phrafes, and you feed
upon Hufks inftcad of Kernels. This Rule
is of unknown Ufe in every Science.
-BuT the greateft and moft common
Danger is in the facred Science of Theo-
O
logy, where fettled Terms and Phrafes have
been pronounced divine and orthodox,
which yet have had no Meaning in them*
The fcbplaftick Divinity would furnim us
with numerous Inftances of this Folly : And
yet for many Ages all Truth and all Herejy
have been determined by fuch fenfelefs Tefts,
and by Words without Ideas : Such Shibbo-
leth as thefe have decided the fecular Fates
of Men ; and Bimopricks or Burning, Mi-
tre*
CHAP. XIV. or Meditation. 195
tres or Faggots have been the Rewards of
different Perfons, according as they pro-
nounced thefe confecrated Syllables, or not
pronounced them. To defend them was all
Piety and Pomp and Triumph j to defpife
them, to doubt or deny them, was Torture
* - *
and Death. A thoufand Thank-offerings
are due to that Providence which has de-
livered our Age and our Nation from thefe
abfurd Iniquities ! O that every Specimen
and Shadow of this Madnefs were banimed
from our Schools and Churches in every
Shape !
III. LET not young Students apply them-
fehes to fearch out deep, dark and abflrufe
Matters, far above their Reach, or fpend
their Labour in any peculiar Subjects, for
which they have not the Advantages of necef-
fary antecedent Learning^ or Books, or Objer-
vations. Let them not be t< o hafty to
know Things above their prefent Powers,
nor plunge their Enquiries at once into the
Depths of Knowledge, nor begin to ftudy
anv Science in the Middle of it ; this will
J
confound rather than enlighten the Under-
ftanding j Such Practices may happen to
difcourage and jade the Mind by an At-
tempt above its Power, it may baulk the
Underflanding, and create an Averiion to
future Diligence, and perhaps by Defpair
may forbid the Purfuit of that Subject for
ever afterwards 5 as a Limb overftrained by
O 2 lifting
tg6 Of Study, PART I,
lifting a Weight above its Power, may never
recover its former Agility and Vigour ; or
if it does, the Man may be frighted from
ever exerting his Strength again.
IV. NOR yet let any Student on the
other hand fright him/elf at every turn tvitb
tin fur mount able Difficulties > nor imagine that
the Truth is wrapt up in impenetrable Dark-
nefs. Thefe are formidable Speffres which
the Underftanding raifes fometimes to flatter
its own Lazinefs. Thofe things which in a
remote and confufed View feem very ob-
fcure and perplexed, may be approached by
gentle and regular Steps, and may then un-
fold and explain themfelves at large to the
Eye. The hardeft Problems in Geometry
and the moft intricate Schemes or Diagrams
may be explicated and underftood Step by
Step: Every great Mathematician bears a con-
ftant Witnefs to this Obfervation.
V. IN learning any new Thing there
fhould be as little as poffible firft propofed to
the Mind at once, and that being under-
ftood and fully maftered, proceed then to
the next adjoining Part yet unknown. This
is a flow, but fafe and fure Way to arrive
at Knowledge. If the Mind apply itfelf
firft to eafier Subjects and Things near a-
kiu to what is already known, and then
advance to the more remote and knotty Parts
of Knowledge by flow Degrees, it will be
able in this manner to cope with great Dif-
ficulties,
CHAP. XIV. or Meditation. 197
faculties, and prevail over them with ama-
zing and happy Succefs.
MATRON happened to d{p into the
two lafl Chapters of a new Book of Geome-
try and Menfurations ; as foon as he faw it,
and was frighted with the complicated Dia-
grams which he found there, about the Fru-
jftums of Cones and Pyramids, &c. and fome
deep Demonftrations among conic Sections-,
he (hut the Book again in Defpair, and ima-
gined none but a Sir Ifaac Newton was ever fit
to read it. But his Tutor happily perfuaded
him to begin the firft Pages about Lines
and Angles ; and he found fuch furprizing
Pleafure in three Weeks time in the Vic-
tories he daily obtained, that at laft he be-
came one of the chief Geometers of his
Age.
VI. ENGAGE not the Mind in the
intenfe Purfuit of too many Things at once ;
efpecially fuch as have no Relation to one
another. This will be ready to diftracl: the
Underitanding, and hinder it from attaining
Perfection in any one Subject of Study.
Such a Practice gives a flight fnrattering of
feveral Sciences without any folid and iub-
ftantial Knowledge of them, and witho.ut any
real and valuable Improvement j and though
two or three Sorts of Study may be ufefully
carried on at once, to entertain the Mind
with Variety, that it may not be over- tired
with one fort of Thoughts, yet a Multitude
O 3 of
198 Of Study, PART!,
of Subjects will too much diflraft the At-
tention, and weaken the Application of the
Min i to any one of them.
WHKRE two or three Sciences are pur-
fued at the fame Time, if one of them be
dry, abftradted, and unpleafant, as Logic^
Metaphyficks, Laiv, Languages, let another
be more entertaining and agreeable, to fe-
cure the Mind from Wearinefs and Averfion
to Study. Delight iLould be intermingled
with Labour as far as poffible, to allure us
to bear the Fatigue of dry Studies the bet-
ter. Poetry, practical Matbematicks, Hijlo-
ry, &c. are generally efteemed entertaining
Studies, and may be happily ufed for this
Purpofe. Thus while we relieve a dull and
heavy Hour by fome alluring Employments
of the Mind, our very Divcrficns enrich our
Underftandings, and our Pleafure is turned
into Profit.
VII. IN the Purfuit of every valuable
Subject of Knowledge keep the hnd a/ways
in your Eye, and be not diverted from it by
every pretty Trifle \ou meet 'with in the Way.
Some Perfons have fuch a wandering Genius,
that they are ready to purfue every inci-
dental 1 heine or occafional Idea, till they
have loft Sight of their original Subjeci.
Thefe are the Men who when they are
engaged in Converfation prolong their Story
by dwelling on every Incident, and fwell their
. Narrative with long Parenthefes, till they
have
C H A P . XI V. or Meditation. 1 9 g
have loft their firft Defign ; like a Man who
is fent in queft of fome great Treafure, but
he fteps afide to gather every Flower he
finds, or (lands ftill to dig up every (hining
Pebble he meets with in his Way, till the
Treasure is forgotten and never found.
VIII. EXERT your Care, Skill and Dili-
gence about every Subject, and every Queftion
in a jttft Proportion to the Importance of it,
together with the Danger and bad Confequences
of Ignorance or Error therein. Many excellent
Advantages flow from this one Direction.
i. THIS Rule will tesch you to be very
careful in gaining fome general and fundamen-
tal Truths both in Phi'~'~pby, in Religion and
in human Life-, becaufe they are of higheft
Moment, and conduct our Thoughts with
Eafe into a thoufand inferior and particular
Proportions. Such is that great Principle in
Natural Philofophy the Doctrine of Gravi-
tation, or mutual Tendency of all Bodies to-
ward each ether ', which Sir Ifaac Newton has
fo well eftablifhed, and from which he has
drawn the Solution of a Multitude of Ap-
pearances in the heavenly Bodies as well as
on Earth.
SUCH is that golden Principle of Morali-
ty which our blefled Lord has given us,
Do that to others which you think jujl and
reafonable that others JJwuld do to you, which
is almoft fufficient in itfelf to folve all Cafes
O 4 of
200 Of Study, PART I.
of Conference which relate to our Neigh-
bour.
SUCH are thofe Principles in Religion,
that a rational Creature is accountable to his
Maker for all his Actions -, that the Soul of
Man is immortal ; that there is ajuture State
of Happinefs and of Mifery depending on our
Behaviour in the prefent Life, on which all
our religious Practices are built or /upported.
WE mould be very curious in examining
all Proportions that pretend to this Honour of
being general Principles: And we mould
not without juft Evidence admit into this
Rank mere Matters of common Fame, or
commonly received Opinions ; no, nor the
general Determinations of the Learned, or
the eftablifhed Articles, of any Church or
Nation, &c. for there are many learned
Preemptions, many fynodical and national
Miftakes, many eftablifhed Falfhoods, as well
as many vulgar Errors, wherein Multitudes
of Men have followed one another for whole
Ages almoft blindfold. It is of great Impor-
tance for every Man to be careful th#t thefe
general Principles are juft and true j for one
Error may lead us into thoufands, which
will naturally follow, if once a leading Falfe-
hood be admitted.
2. THIS Rule will direct us to be more
careful about practical Points than mere Specu-
lations^ fince they are commonly of much
grpater Ufe and Confpquence : Therefore
the
CHAP. XIV. or Meditation. 201
the Speculations of Algebra, the Doctrine of
Infinites^ and the Quadrature of Curves in
mathematical Learning^ together with all the
Train of Theorems in Natural Phikfophy,
fhouldby no means intrench upon our Studies
of Morality and Virtue. Even in the Sci-
ence of Divinity itfelf, the fublimeft Specu-
lations of it are not of that Worth and Va-
lue, as the Rules of Duty towards God and
towards Men. ^
3. IN Matters of Practice ive fiould be
moft careful to fix our End right, and wifely
determine the Scope at 'which <we aim, be-
caufe that is to direct us in the Choice and
Ufe of all the Means to attain it. If our
End be wrong, all our Labour in the Means
will be vain, or perhaps fo much the more
pernicious as they are better fuited to attain
that miftaken End. If mere feniible Plea-
fure or human Grandeur or Wealth be our
chief End, we mall chufe Means contrary
to Piety and Virtue, and proceed apace
toward real Mifery.
4. THIS Rule will engage our bcfl Powers
and deepeft Attention in the Affairs of Reli-
gion, and Things that relate to a future
World i for thofe Propoiitions which extend
only to the Intereft of the prefent Life, are
but of fmall Importance when compared
with thofe that have Influence upon our
pverlafting Concernments.
c. AND
202 Of Study, PART I.
c. AND even in the Affairs of Religion.
J o *
if we walk by the Conduct of this Rule,
we mall be much more laborious in our En-
quiries into the necejfary and fundamental
Articles of Faith and Practice than the leffer
Appendices of Cbriflianity. The great Doc-
trines of Repentance toward God, Faith in
our Lord Jefus Ckrifl, with Love to Men,
and univerj'al Holinefs, will employ our bed
and brighteft Hours and, Meditations, while
the Mint, Annife and Cummin, the Geflures
and Vejiures and Fringes of Religion, will be
regarded no further than they have a plain
and evident Connection with Faith and Love^
with Htlinefs and Peace.
6. THIS Rule will make us folicitous
not only to avoid fuch Errors, whofe Influence
i J ./ ' / /
will Jpread 'wide into the whole Scheme of our
own Knowledge and Practice, but fuch Mi-
flakes alfo- whofe Influence 'would be yet more
extenfroe and injurious to others, as 'well as ta
ourjehes j perhaps to many Perfons or many
Families, to a whole Church, a Town, a
Country, or a Kingdom. Upon this ac-
count Perfons who are called to inftruct
others, who are raifed to any Eminence
either in Church or State, ought to be care-
ful in fettling their Principles in Matters re-
lating to the Cm/, the Moral, or the Re-
ligious Life, left a Miftake of theirs mould
diffufe wide Mifchief, ihould draw along'
with
CHAP. XIV. or Meditation. 203
with it moft pernicious Confequences, and
perhaps extend to following Generations.
THESE are ibme of the Advantages which
arife from the eighth Rule, viz. Purfue every
Enquiry and Study in proportion to its real
Value and Importance.
IX. HAVE a care left feme beloved No-
tion, or fome darling Science Jo far prevail
over your Mind, as to give a Jbvereign Tinc-
ture to all your other Studies, and difcolour
all your Iddas ; like a Perfon in the Jaundice,
who fpreads a yellow Scene with his Eyes
over all the Objects which he meets. I have
known a Man of peculiar Skill in Mufick,
and much devoted to that Science, who found
out a great Refemblance of the Athanafian
Doctrine of the Trinity in every iingle Note,
and he thought it carried fomething of Ar-
* gument in it to prove that Doctrine. I have
read of another who accommodated the fe-
ven Days of the firft Week of Creation to
feven Notes of Mufick, and thus the whole
Creation became harmonious.
UNDER this Influence, derived from ma-
thematical Studies, fome have been tempted
to caft all their Logical, their Metapb\jical,
and their Theological and Moral Learning in-r
to the Method of Mathematicians, and bring
every thing relating to thole abjlrafted, or
thvfe praBical Sciences under Theorems, Pro-
blems, Po/iulates, Scholiums, Corollaries, &c.
Whereas the Matter ought always to direct
the
204 Of Study, PART I.
the Method ; for all Subjects or Matters of
Thought cannot be moulded or fubdued to
one Form. Neither the Rules for the Con-
duct of the Underftanding, nor the Doctrines
nor Dutites of Religion and Virtue can be
exhibited naturally in Figures and Diagrams.
Things are to be confidered as they are in
themfelves ; their Natures are inflexible, and
their natural Relations unalterable ; and there-
fore in order to conceive them aright, we
uiuft bring our Understandings to Things,
and not pretend to bend and ftrain Things
to comport with our Fancies and Forms.
X. SUFFER not any beloved Study to
prejudice your Mind fo far in favour of it as
to de/pife all ether Learning. This is a Fault
of ibme little Souls who have got a fmat-
tcring of jiftronomy, Chemiflry y Metapbyficks,
Hijhry, &c. and for want of a due Ac- '
quaintance with other Sciences make a Scoff
at them all in companion of their favourite
Science. Their Underftandings are hereby
cooped up in narrow Bounds, fo that they
never looked abroad into other Provinces of
the intellectual World, which are more
beautiful perhaps and more fruitful than their
own : If they would fearch a little into other
Sciences, they might not only find Treafures
of new Knowledge, but might be furnifhed
alfo with rich Hints of Thought and glori-
ous Affiflances to cultivate that very Pror-
vines
CHAP. XIV. or Meditation. 205
vince to which they have confined them-
felves.
HERE I would always give fome Grains
of Allowance to the facred Science of Theo-
logy, which is incomparably fuperior to all
the reft, as it teaches us the Knowledge of
God, and the Way to his eternal Favour.
This is that noble Study which is every
Man's Duty, and every one who can be
called a rational Creature is capable of it.
This is that Science which would truly en-
large the Minds of Men, were it ftudied
with that Freedom, that unbiaffed Love of
Truth, and that facred Charity which it
teaches ; and if it were not made, contrary
to its own Nature, the Occafion of Strife,
Faction, Malignity, a narrow Spirit, and un-
reafonable Impofitions on the Mind and Prac-
tice. Let this therefore ftand always chief.
XI. LET every particular Study have
due and proper Time aljimed if, and let not a
1 I +4S O
favourite Science prevail with you to lay out
fitch Hours upon it, as ought to be employed
upon the more necejjary and more important
Affairs or Studies of your Profejjion. When
you have, according to the beft of your Dif-
cretion, and according to the Circumftances
of your Life, fixed proper Hours for par-
ticular Studies, endeavour to keep to thofe
Rules ; not indeed with a fuperftitious Pre-
cifenefs, but with fome good Degrees of a
regular Conftancy. Order and Method in a
Courfe
206 Of Study, PART!*
Courfe of Study faves much Time, and
makes large Improvements : Such a Fixation
of certain Hours will have a happy Influence
to fecure you from trifling and wafting away
your Minutes in Impertinence.
XII. D O not apply yourfelf to any one
Study at one Time longer than the Mind is ca-
pable of giving a clofe Attention to it without
wearinefs or wandering. Do not over-fatigue
the Spirits at any time, left the Mind be
feized with a Laffitude, and thereby be
tempted to naufeate and grow tired of a
particular Subject before you have finifhed it.
XIII. In the Beginning 4 of your Appli-
cation to any new Subject be not too uneajy
under prefent Difficulties that occur 9 nor too
importunate and impatient for Anjwers and
Solutions to any >uejlions that arije. Per-
haps a little more Study, a little further Ac-
quaintance with the Subject, a little Time
and Experience will folve thofe Difficulties,
untie the Knot, and make your Doubts
vanim : efpecially if you are under the In-
ftruction of a Tutor, he can inform you
that your Enquiries are perhaps too early,
and that you have not yet learnt thofe Prin-
ciples upon which the Solution of fuch a
Difficulty depends.
XIV. DO not expect to arrive at Certainty
in every Subject which you purfue. There
are a hundred Things wherein we Mortals
in
CHAP. XIV. or Meditation. 207
in this dark and imperfect State muft be
content with Probability, where our beft
Light and Reafonings will reach no further.
We muft balance Arguments as juftly as we
can, and where we cannot find Weight
enough on either Side to determine the Scale,
with fovereign Force and AfTurance, we
muft content ourfelves perhaps with a fmall
Preponderation. This will give us a proba-
ble Opinion, and thefe Probabilities are fuf-
ficient for the daily Determination of a
thoufand Adtions in human Life, and many
times even in Matters of Religion.
IT is admirably well expreifed by a late
Writer, 'When there is great Strength of Ar-
gument fet before us, if we will refufe to
do what appears moft fit for us, 'till every
little Objection is removed, we mail never
take one wile Refolution as long as we live/
SUPPOSE I had been honeftly and long
fearching what Religion I mould chufe, and
yet I could not find that the Arguments ia
Defence of Chriftianity arofe to com pleat
Certainty, but went only fo far as to give
me a probable Evidence of the Truth of it;
though many Difficulties ftill remained, yet
I mould think myfelf obliged to receive and
pradife that Religion j for the God of Nat-
ture and Reafon has bound us to alien t and
act according to the beft Evidence we have,
even tho' it be not abiblute and complete j
and as he is our fupreme Judge, his abound -
2 ing
20$ Of Study, PART L
ing Goodnefs and Equity will approve and
acquit the Man whole Confcience honeftly
and willingly feeks the beft Light, and obeys
it as far as he can difcover it.
BUT in Matters of great Importance in
Religion, let him join all due Diligence with
earnefl and humble Prayer for divine Aid in
his Enquiries ; fuch Prayer and fuch Dili-
gence as eternal Concerns require, and fuch
as he may plead with Courage before the
Judge of all.
XV. ENDEAVOUR to apply every
fpeculative Study, as far as poffible, to fome
practical Ufe, that both yourfelf and others
may be the better for it. Enquiries even in
Natural Philofophy fhould not be mere A-
mufements, and much lefs in the Affairs of
Religion. Refearches into the Springs of
natural Bodies and their Motions mould lead
Men to invent happy Methods for the Eafe
and Convenience of human Life j or at leail
they mould be improved to awaken us to
admire the wondrous Wifdom and Contri-
vance of God our Creator in all the Works
of Nature.
IF we purfue mathematical Speculations,
they will inure us to attend clofely to any
Subject, to feek and gain clear Ideas, to
diftinguifh Truth from Falfehood, to judge
juftly, and to argue ftrongly; and thefe
Studies do more directly furnifh us with
2 all
CHAP. XIV. or Meditation. 209
all the various Rules of thofe ufeful Arts of
Life, viz. Meafuring, Building, Sailing, &c.
EVEN our very Enquiries and Dilputa-
tions about Vacuum or Space and Atoms,
about incommenfurable Quantities, and the In-
finite Divifibility of Matter and eternal T)u-
%/ */ s J
ration, which feem to be purely fpeculative,
will {hew us fome good practical Leflbns,
will lead us to fee the Weaknefs of our
Nature, and mould teach us Humility in
arguing upon divine Subjects and Matters of
facred Revelation > This mould guard us
againft rejecting any Doctrine which is ex-
prefsly and evidently revealed, though we
cannot fully understand it. It is good fome-
times to lofe and bewilder ou.rfelves in fuch
Studies for this very Reafon, and to attain
this practical Advantage, this Improvement
in true Modefty of Spirit.
XVI. THOUGH we mould always be ready
to change our Sentiments of 'Things upon jufl
Convi&ion of their Falftood, yet there is not
the fame Necerlity of changing our accujlomcd
Methods of Reading or Study and Practice,
even though we have not been led at firft into
the happieil Method. Our Thoughts may be
true, tho' we may have hit upon an improper
Order of Thinking. Truth does not always
depend upon the moft convenient Method.
There may be a certain Form and Order in
which we have long accuftomed ourfelves to
range our Ideas and Notions, which may be
P beft
2io Of Study, PART!.
beft for us now, though it was not origi-
nally beft in itfelf. The Inconveniences of
changing may be much greater than the
Conveniences we could obtain by a new
Method.
As for Inftance j If a Man in his younger
Days has ranged all his Sentiments in Theo-
logy in the Method of Ames's Medulla Theo-
logite, or Bifhop Uf?:ers Body 'of Divinity,
it may be much more natural and eafy for
him to continue to difpofe all his further Ac-
quirements in the fame Order, tho' perhaps
neither of thefe Treatifes are in themfelves
written in the mbft perfeft Method. So
when we have long fixed our Cafes of Shelves
in a Library, and ranged our Books in any
particular Order, viz. according to their
Languages , or accofding to their Subjects,
or according to the Alphabetical Names of
the Authors, &c. we are perfectly well ac-
quainted with the Order in which they now
ftand, and we can find any particular Book
which we feek, or add a new Book which
we have purchafed, with much greater Eafe
than we can do in finer Cafes of Shelves
where the Books were ranged in any diffe-
rent Manner whatfoever j any different Po-
fition of the Volumes would be new and
ftrange and troublefome to us, and would
not countervail the Inconveniencies of a
Change.
So
CHAP. XV. or Meditation* 211
So if a Man of forty Years old has been
taught to hold his Pen awkwardly in his
Youth, and yet writes fufficiently well for
all the Purpofes of his Station, it is not worth
while to teach him now the moft accurate
Methods of handling that Inftrument 5 for
this would create him more Trouble with-
out equal Advantage, and perhaps he might
never attain to write better after he has
placed all his Fingers perfectly right with
this new Accuracy.
CHAP. XV.
Of fixing tie Attention.
A Student fhould labour by all proper
Methods to acquire a jleady Fixation
of' Thought. Attention is a very necefTary
Thing in order to improve our Minds. The
Evidence of Truth does not always appear
immediately, nor ftrike the Soul at firfl
Sight. It is by long Attention and Infpeftion
that w arrive at Evidence, and it is for
want of it we judge falfly of many Things.
We make hafte to determine upon a flight
and a fudden View, we confirm our Gueffes
which arife from a Glance, we pafs a Judg-
P 2 ment
212 Offocirfg the Attention. PART I.
ment while we have but a confufed or ob-
fcure Perception, and thus plunge ourfelves
into Miftakes. This is like a Man, who
walking in a Mift, or being at a great Di-
ftance from any vilible Object, (fuppofe a
Tree, a Man, a Horfe, or a Church) judges
much amifs of the Figure and Situation and
Colours of it, and fometimes takes one
for the other; whereas if he would but with-
hold his Judgment till he come nearer to
it, or flay till clearer Light comes, and then
would fix his Eyes longer upon it, he would
fccure himfelf from thofe Miftakes.
Now in order to gain a greater Facility
of Attention we may obferve thefe Rules.
I. GET a good liking to the Study or Know-
ledge you would purfue. We may obferve that
there is not much Difficulty in confining the
Mind to contemplate what we have a great
Defire to know : And efpecially if they are
Matters of Senfe, or Ideas which paint them-
felves upon the Fancy. It is but acquiring
an hearty Good-will and Refolution to fearcb
out and furvey the various Properties and
Parts of fucb Qbjc5ls> and our Attention
will be engaged if there be any Delight or
Diveriion in the Study or Contemplation of
them. Therefore Mathematical Studies have
a ftrange Influence towards fixing the At-
tention of the Mind, and giving a Steadi-
neis to a wandring Difpoiition, becaufe they
deal much in Lines, Figures and Numbers,
3 which
CHAP. XV. Of fixing the Attention. 213
which affect and pleafe the Senfe and Imagi-
nation. Htftories have a ftrong Tendency the
fame Way, for they engage the Soul by a
Variety of fenfible Occurrences j when it
hath begun, it knows not how to leave off;
it longs to know the final Event, through a
natural Curiofity that belongs to Mankind.
Voyages and Travels^ and Accounts of ftrange
Countries and Orange Appearances will ailift
in this Work. This Sort of Study detains
the Mind by the perpetual Occurrence and
Expectation of fomething new, and that
which may gratefully ftrike the Imagina-
tion.
II. Sometimes we may make Ufe of fenfible
Things and corporeal Images for the lllufira-
tion of thofe Notions 'which are more abftratfed
and intellectual. Therefore Diagrams greatly
affift the Mind in Ajlronomy and P&lofq-
phy ; and the Emblems of Virtues and Vices
may happily teach Children, and pleafingly
imprefs thofe ufeful moral Ideas on young
Minds, which perhaps might be conveyed to
them with much more Difficulty by mere
moral and ab/lraffied Difcourfes.
I CONFESS in this Practice of reprefent-
ing moral Subjects by Pictures, we fhould
be cautious left we fo far imnierfe the
Mind in corporeal Images, as to render it
unfit to take in an attracted and intel-
lectual Idea, or caufe it to form wrong
Conceptions of immaterial Things. This
P 3 Practice
214 Of fxing the Attention. PART!,
Practice therefore is rather to be ufed at firft
jn order to get a fixed Habit of Attention,
and in fome Cafes only 5 but it can never
be our conftant Way and Method of pur-<
fuing all moral, abftracted and fpiritual
Th-mes.
III. APPLY yourfelf t& thofe Studies,
and read thofe Authors ivfo draw out their
Subjeffs into a perpetual Chain of connected Rea-
fcnings, wherein the following Parts of the
Difcourfe are naturally and eafily derived
from thofe which go before. Several of the
Mathematical Sciences, if not all, are happi-
ly ufeful for this Purpofe. This will render
the Labour of Study delightful to a rational
tyTnd, and will fix the Powers of the Un-
derftanding with ftrong Attention to their
proper Operations by the very Pleafure of
it. Labor ipfe Voluptas 3 is a happy Propofi-
tion, wherefoever it can be applied.
IV. JD not chufe your conjlant Place
of Study by the Finery of the Projfeffs, or the
mo/i various and entertaining Scenes offenfible
Things. Too much Light, or a Variety of
Objeds which ftrike the Eye or the Ear,
efpecially while they are ever in motion or
often changing, have a natural and power-
ful Tendency to fteal away the Mind too of-
ten from its fteady Purfuit of any Subject
which we contemplate ; and thereby the
Soul gets a Habit of filly Curiofity and Im-
pertinence, of trifling and wandring. Va-
gario
CHAP. XV. Of fixing the Attention 2,15
gario thought himfelf furniihed with the befl;
Clofet for his Study among the Beauties,
Gaieties and Diverfions of Kenjington or
Hampton-Court \ but after feven Years pro-
feffing to purfue Learning, he was a mere
Novice ftill.
V. BE not in too much hajle to come to
the Determination of a difficult or important
Point. Think it worth your waiting to find
out Truth. Do not give your Affent up to
either Side of a Queftion too foon, merely
on this Account, that the Study of it is long
and difficult. Rather be contented with Ig-
norance for a Seafon, and continue in Suf-
pence 'till your Attention and Meditation and
due Labour have found out fufficient Evi-
dence on one Side. Some are fo fond to
know a great deal at once, and love to talfc
of things with Freedom and Boldnefs be-
fore they thoroughly understand them, that
they fcarce ever allow themfelves Attention
enough to fearch the Matter through and
through.
VI.' HAVE a Care of indulging the
more fenfual Pajfions and Appetites of animal
Nature : They are great Enemies to Attention.
Let not the Mind of a Student be under the
Influence of any warm Affedion to Things
of Senfe, when he comes to engage in the
Search of Truth, or the Improvement of his
Underftanding. A Perfon under the Power
.of Love, or Fear, or Anger, great Pain or
P 4 deep
Of fixing the Attention. PART!.
deep Sorrow, hath fo little Government of
his Soul, that he cannot keep it attentive to
the proper Subject of his Meditation. The Paf-
fions call away the Thoughts with inceffant
Importunity towards the Object that excited
them j and if we indulge the frequent rife and
roving of Paflions, we fhall thereby procure
an unfteady and unattentive Habit of Mind.
YET this one Exception muft be ad-
mitted, viz. If we can be fo happy as to
engage any Paffion of the Soul on the Side of
the particular Study which we are purfuing,
it may have a great Influence to fix the At-
tention more ftrongly to it.
VII. IT is therefore very ufeful to fix and
engage the Mind in the Purfuit of any Stu-
dy by a Confederation of the divine Pleafures
of Trufb and Knowledge, by a Senfe of our
Duty to God, by a Delight in the Exercife of
our intellectual Faculties, by the Hope of fu-
ture Service to our Fellow-Creatures, and
glorious Advantage to ourfehes, both in this
World and that which is to come. Thefe
Thoughts, tho' they may move our Affecti-
ons, yet they do it with a proper Influence :
Thefe will rather affift and promote our
Attention, than difturb or divert it from the
Subject of our prefent and proper Medita-
tions. A Soul infpired with the fondeft Love
of Truth, and the warmeft Afpirations af-
ter fincere Felicity and celeftial Beatitude,
will keep all its Powers attentive to the in-
ceffa^t
CHAP. XVI, Of enlarging the Capacity. 2 1 7
ceffant Purfuit of them : Paffion is then re-
fined and confecrated to its divineft Pur-
pofes.
CHAP. XVI.
Of enlarging the Capacity of the
MIND.
/ H ^ HERE are three Things which in an
efpecial Manner go to make up that
Amplitude or Capacity of Mind, which is one
of the nobleft Characters belon ;ing to the
UnderftancSing. (i.) When the Mind is rea-
dy to take in great and fubllme Ideas without
Pain cr Difficulty. (2.) When the Mind is
free to receive new and Jlrange Ideas, upon
jufl Evidence, without great Surprjfe or Aver-
fan. (3.) When the Mind is able to conceive
or furvey many Ideas at once without Gmfufort,
and to form a true "Judgment derived from that
extenfive Survey. The Perlon who wants
either of theie Characters may in that re-
fpecl be laid to have a narrow Genius. Let
us diffufe cur Meditations a little upon this
I. T H A T is an ample and capacious
Mind which is ready to take in vaft and
fublime Ideas without Pain or Difficulty. Per-
fons
2 1 8 Of enlarging the Capacity P A R T L
ions who have nev.er been ufed to converge
with any thing but the common, little and
obvious Affairs of Life, have acquired a. nar-
row or contracted Habit of Soul, that they
are not able to ftretch their Intellect wide
enough to admit large and noble Thoughts ;
they are ready to make their domeftick,
daily and familiar Images of Things, the
Meafure of all that is, and all that can be.
TALK to them of the vaft Dimensions of
the Planetary Worlds ; tell them that the
Star called Jupiter is a folid Globe, two
hundred and twenty times bigger than our
Earth > that the Sun is a vaft Globe of Fire
above a thoufand times bigger than Jupiter - 3
that is, two hundred and twenty thoufand
times bigger than the Earth ; that the Dif-
tance from the Earth to the Sun is eighty-one
millions of Miles; and that a Cannon Bullet
{hot from the Earth would not arrive at the
neareft of the Jixed Stars in fome hundreds of
Years ; they cannot bear the Belief of it,
but hear all thefe glorious Labours of Aftro-
nomy as a mere idle Romance.
INFORM them of the amazing Swift nefs
of the Motion of fome of the fmalleft or
the biggeft Bodies in Nature ; aflure them,
according to the beft Philofophy, that the
Planet Venm (i. e. our Morning or Evening
Star, which is near as big as our Earth,) tho'
it feerns to move from its Place but a few
Yards in a Month, does really fly feventy
thoufand
CHAP. XVI. of the Mint,
thoufand Miles in an Hour j tell them tha$
the Rays of Light (hoot from the Sun to our
Earth at the rate of one hundred and eighty
thoufand Miles in the fecond of a Minute
they ftand aghaft at fuch fort of Talk, and
believe it no more than the Tales of Gi-
ants fifty Tards high, and the rabinical Fa-
bles of Leviathan, who every Day fwal-
lows a Fifh of three Miles long, and is thus
preparing himfelf to be the Food and En-
tertainment of the Blefled at the Feaft of
Paradife.
THESE unenlarged Souls are in the fame
manner difgufted with the Wonders which
the Microfcepe has difcovered concerning the
Shape ( , the Limbs, and Motions of ten thou-
fand little Animals, whofe united Bulk would
not equal a Pepper-corn : they are ready to
give the Lye to all the Improvements of our
Senfes by the Invention of a Variety of
Glafles, and will fcarce believe any thing
beyond the Teftimony of their naked Eye
without the Affiftance of Art.
Now if we would attempt in a learned
manner to relieve the Minds that labour un-
der this Defect,
(i.) IT is ufeful to begin with fome firft
Principles of Geometry, and lead them on-
ward by degrees to the Doclrine of Quan-
tities which are incommensurable, or which
will admit of no common Meafure, though
it be never fo fmall. By this Means they
will
22O Of enlarging the Capacity PART I.
will fee the Neceffity of admitting the infi-
nite Divifibility of Quantity or Matter.
THIS fame Dodtrine may alio be proved
to their Underftandings, and almoft to their
Senfes, by fome eafier Arguments in a more
obvious Manner. As the very opening and
clofmg of a Pair of Compaffes will evidently
prove, that if the fmalleft fuppofed Part of
Matter or Quantity be put between the
Points, there will be ftill lefs and lefs Di-
ftances or Quantities all the way between
the Legs, till you come to the Head or
Joint ; wherefore there is no fuch thing
poffible as the fmalleft Quantity. But a
little Acquaintance with true Philofophy and
mathematical Learning would foon teach
them that there are no Limits either as to
the Extenfion of Space, or to the Divifion of
Body, and would lead them to believe there
are Bodies amazingly great or fmall beyond
their prefent Imagination.
(2.) IT is proper alfo to acquaint them
with the Circumference of our Earth, which
may be proved by very eafy Principles of
Geometry^ Geography and Aftroncmy y to be
about twenty-four thoufand Miles round, as
it has been actually found to have this Di-
menfion by Mariners who have failed round
it. Then let them be taught that in every
twenty- four Hours either the Sun and Stars
muft all move round this Earth, or the
Earth muft turn round upon its own Axis.
If
CHAP. XVI. of -the Mind. . 221
If the Earth itfelf revolve thus, then each
Houfe or Mountain near the Equator mud
move at the rate of a thoufand Miles in an
Hour : But if (as they generally fuppofe)
the Sun or Stars move round the Earth,
then (the Circumference of their feveral
Orbits or Spheres being vaftly greater than
this Earth) they muft have a Motion pro-
digioufly fwifter than a thoufand Miles an
Hour. Such a Thought as this will by
degrees enlarge their Minds, and they will
be taught, even upon their own Principle of
the diurnal Revolutions of the Heavens, to
take in fome of the vaft Dimenfions of the
heavenly Bodies, their Spaces and Motions.
(3.) To this mould be added the Ufe of
Telefcopes to help them to fee the diftant
Wonders in the Skies ; and Microfcopes which
difcover the minuteft Part of little Animals,
and reveal fome of the finer and moft curi-
ous Works of Nature. They mould be ac-
quainted alfo with fome other noble Inven-
tions of Modern Philofophy y which have a great
Influence to enlarge the human Underftand-
ing, of which I mail take Occafion to fpeak
more under the next Head.
(4.) FOR the fame Purpofe they may be
invited to read thofe Parts of Milton's ad-
mirable Poem, entitled Paradife Loft, where
he defcribes the Armies and Powers of An-
gels, the Wars and the Senate of- Devils,
the Creation 'of this Earth, together with
the
222 Of enlarging the Capacity PART L
the Descriptions of Heaven, Hell and Para-
dife.
IT muft be granted that Poefy often deals
in thefe vaft and fublime Ideas. And even
if the Subject or Matter of the Poem doth
not require fuch amazing and extenfive
Thoughts, yet Tropes and Figures, which
are fome of the main Powers and Beauties
bf Poefy, do fo glorioufly exalt the Matter
as to give a fublime Imagination its proper
Relifh and Delight.
So when a Boar is chaffed in hunting*
His NoJIrih Flames expire,
And bis red Eye-balls roll with living Fire.
Dryden".
WHEN Ul)ffes with-holds and fuppreffes-
his Reientment,
His Wrath comprejl
-Recoiling^ mutter d Thunder in his Breaft.
Pope.
BUT efpecially where the Subject is grand,
the Poet fails not to reprefent it in all its
Grandeur.
So when the Supremacy of a God is de-
fcribed,
He fees with equal Eye, as God of 'q!/,
A Hero periflj y or a Sparrow fall:
Atoms or S)ftems> into ruin hurl'd,
And WJ!) a Bubble burft r and now a World.
Pope.
THIS
CHAP. XVI. of the Mind. 22$
THIS Sort of Writings have a natural
Tendency to enlarge the Capacity of the
Mind, and make fublime Ideas familiar to
it. And inftead of running always to the
ancient Heathen Poejy with this Defign, we
may with equal, if not fuperior Advantage,
apply ourfelves to converfe with fome of the
beft of our modern Poets, as well as with
the Writings of the Prophets, and the poeti-
cal Parts of the Bible, viz. the Book of
Job and the Pfalms, in which facred Au-
thors we mall find fometimes more fublime
Ideas, more glorious Defcriptions, more ele-
vated Language, than the fondeft Criticks
have ever found in any of the Heathen Ver-
ifiers either of Greece or Rome ; for the
Eaftern Writers ufe and allow much ftronger
Figures and Tropes than the Wejlern.
Now there are many and great and facred
Advantages to be derived from this Sort of
Enlargement of the Mind.
IT will leadvus into more exalted Appre-
henfions of the great God our Creator than
ever we had before. It will entertain our
Thoughts with holy Wonder and Amaze-
ment, while we contemplate that Being who
created thefe various Works of furprizing
Greatnefs, and furprizing Smallnefs ; who
has difplayed moft unconceivable Wifdom in
the Contrivance of all the Parts, Powers
and Motions of thefe little Animals invifible
to the naked Eye ; whq has manifefted a
3 moft
224 Of enlarging the Capacity PART!.
moft divine Extent of Knowledge, Power
andGreatnefs, in forming, moving and manag-
ing the moft extenfive Bulk of the heavenly
Bodies, and in furveying and comprehending
all thofe unmeafurable Spaces in which
they move. Fancy with all her Images
is fatigued and overwhelmed in following
the Planetary Worlds through fuch immenfe
Stages, fuch aftoniming Journies as thefe
are, and refigns its Place to the pure Intellect,
which learns by Degrees to take in fuch
Ideas as thefe, and to adore its Creator with
new and fublime Devotion.
AND not only are we taught to form
jufter Ideas of the great God by thefe Me-
thods, but this Enlargement of the Mind
carries us on to nobler Conceptions of his
intelligent Creatures. The Mind that deals
only in vulgar and common Ideas is ready to
imagine the Nature and Powers of Man to
come fomething too near to God his Maker ,
becaufe we do not fee or fenfibly converfe
with any Beings fuperior to ourfelves. But
when the Soul has obtained a greater Am-
plitude of Tibougbti it will not then imme-
diately pronounce every thing to be God
which is above Man. It then learns to fup-
pofe there may be as many various Ranks of
Beings in the invifible World in a conftant
Gradation fuperior to us, as we ourfelves
are fuperior to all the Ranks of Being be-
neath us in this vifible Worid j even though
we
. XVI. of the Mind. 225
we defcend downward far below the Ant
and the Worm, the Snail and the Oyfter, to
the leaft and to the dulleft animated Atoms
which are difeovered to us by Micro/coper.
BY this means we mall be able to fup-
pofe what prodigious Power Angeh y whether
good or bad, muft be furnifhed with, and
prodigious Knowledge in order to over-fee
the Realms of Perfia and Grcecia of old, or
if any fuch fuperintend the Affairs of Great
Britain, France, Ireland, Germany, &c. ia
our Days : What Power and Speed is ne-
cefTary to deftroy one hundred eighty-five
thoufand armed Men in one Night in the
Ajjjyrian Camp, of Sennacherib, and all the
firft-born in the Land of Egypt in another,
both which are attributed to an Angel.
BY thefe Steps we mall afcend to form
morejuft Ideas of the Knowledge and Gran^
deur, the Power and Glory of the Man
Jejus Chrijl : , who is intimately united to God,
and is one with him. Doubtlefs he is fur-
nifhed with fuperior Powers to all the An-
gels in Heaven, becaufe he is employed in
ibperior Work, and appointed to be the
Sovereign Lord of all the vifible and inviiible
Worlds. It is his human Nature, in which
the Godhead dwells bodily, that is advanced to
thefe Honours and to this Empire ; and per-
haps there is little or nothing in the Govern-
ment of the Kingdoms of Nature, and
Grace, but what is tranfacled by the Man
226 Of enlarging the Capacity PART L
, inhabited by the divine Power and
^ and employed as a Medium or
confcbus Inftrument of this extenfive Gu-
bernation.
II. I PROCEED now to confider the next .
thing wherein the Capacity or Amplitude of
the Mind confifts, and that is, when the
Mind is free to receive new a?id flrange Ideas
find Propo fit ions upon jufl Evidence without any
great Surprize or Auerfion. Thofe who con-
fine themfelves within the Circle of their
own hereditary Ideas and Opinions, and
who never give themfelves leave fo much
o
as to examine or believe any thing befide
the Dictates of their own Family, or Sect,
or Party, are juftly charged with a Narrow-
nefs of Soul. Let us furvey fome Inftances
of this Imperfection, and then direct to the
Cure of it.
(i.) PERSONS who have been bred up
all their Days within the Smoke of their
Father's Chimney, or within the Limits of
their native Town or Village, are furprized
at every new Sight that appears, when they
travel a few Miles from Home. The Plow-
man ftands amazed at the Shops, the Trade,
the Crouds of People, the magnificent Build-
ings, the Pomp and Riches and Equipage
of the Court and City, and would hardly
believe what was told him before he faw it.
On the other hand the Cockney travelling in-
to the Country is furprized at many Actions
of
CHAP. XVI. of the Mind. 227
Of the quadruped and winged Animals in
the Field, and at many common Practices
of rural Affairs.
IF either of thefe happen to hear an Ac-
Count of the familiar and daily Cuftoms of
foreign Countries, they pronounce them at
once indecent and ridiculous : So narrow are
their Underftandings, and their Thoughts fo
Confined, that they know not how to be-
lieve any thing wife or proper betides what
they have been taught to pradife.
THIS Narroivne/s of Mind mould be cured
by bearing and reading the Accounts of dif~
ferent Parts of the World^ and the Hiflories
of paft Ages, and of Nations and Countries
diftant Jrom our own, especially the more
polite Parts of Mankind. Nothing tends
in this refpect fo much to enlarge the Mind
as travelling, i. e. making a vifit to other
Towns, Cities or Countries, befide thofe in
which we were born and educated : And
where our Condition of Life does not grant
us this Privilege, we muft endeavour to
fupply the Want of it by Books.
(2.) IT is the fame Narrownefs of Mind
that awakens the Surprize and Averfion of
fome Perfons when they hear of DoSfrines
and Schemes in human Affairs or in Religion
quite different from what they have em-
braced. Perhaps they have been trained up
from their Infancy in one Set of Notions,
and their Thoughts have been confined to
one
228 Of enlarging the Capacity PART L
one (ingle Tract both in the civil or re-
ligious Life, without ever hearing or know-
ing what other Opinions are current among
Mankind : Or at lead they have feen all
other Notions befides their own reprefented
in a falfe and malignant Light, whereupon
they judge and condemn at once every Sen-
timent but what their own Party receives,
and they think it a Piece of Juftice and
Truth to lay heavy Cenfures upon the Prac-
tice of every different Sect in Chrijlianity or
Politicks. They have fo rooted themfelves
in the Opinions of their Party, that they
cannot hear an Objection with Patience, nor
can they bear a Vindication, or fo much as
an Afdogji for any Set of Principles befide
their own : All the reft is Nonfenje or
Herefy, Folly or Blafphemy.
THIS Defect alfo is to be relieved by free
Converfation with Perfons of different Senti-
ments ; this will teach us to bear with Pa-
tience a Defence of Opinions contrary to
our own. If we are Scholars we mould
alfo read the Objections againft our own
Tenets, and view the Principles of other
Parties, as they are reprefented in their own
Authors, and not merely in the Citations
of thole who would confute them. We
mould take an honeft and unbiaffed Survey
of the Force of Reafoning on all Sides, and
bring all to the Teft of unprejudiced Reafon
and divine Revelation. Nofe, this is not to
be
CHAP. XVI. of the Mind. 229
be done in a rafh and felf-fufficient Man-
ner ; but with a humble Dependance on
divine Wifdom and Grace while we walk
among Snares and Dangers.
B Y fuch a free Converfe with Perfons of
different Sects (efpecially thofe who differ
only in particular Forms of Chriftianity, "but
agree in the great and neceffary Doflrines of
it) we mall find that there are Perfons of
good Senfe and Virtue, Perfons of Piety
and Worth, Perfons of fo much Candour and
Goodnefs, who belong to different Parties,
and have imbibed Sentiments oppofite to
each other. This will foften the Roughnefs
of an unpolifhed Soul, and enlarge the Ave-
nues of our Charity toward others, and in-
cline us to receive them into all the Degrees
of Unity and Affection which the Word of
God requires.
(3.) I MIGHT borrow further Illuftra-
tions both of this Freedom and this Averfon
to receive new Truths, from modern AJiro-.
nomy and natural Philofophy. How much is
the vulgar Part of the World furprized at,
the Talk of the diurnal and annual Revolu-
tions of the Earth ? They have ever been
taught by their Senfes and their Neighbours
to imagine the Earth ftands fixed in the
Centre of the Univerfe, and that the Sun
with all the Planets and the fixed Stars are
whirled round this little Globe once in
twenty-four Hours ; not considering that.
Q^ 3 fudi
2 3 Of enlarging the Capacity PART!.
fuch a diurnal Motion, by Reaibn of the Dir
fiance of fome of thofe heavenly Bodies,
muft be almoft infinitely fvvifter and more
inconceivable than any which the modern
Aftronomers attribute to 'them. Tell thefe
Perfons that the Sun is fixed in the Centre,
that the Earth with all the Planets roll
round the Sun in their feveral Periods, and
that the Moon rolls round the Earth in a lef-
ler Circle, while together with the Earth fhe
is carried round the Sun ; they cannot admit
a Syllable of this new and ftrange Dodrine,
and they pronounce it utterly contrary to alt
Senfe and Reafon.
ACQUAINT them that there are four
Moons alfo perpetually rolling round the
Planet Jupiter, and carried along with him
in his periodical Circuit round the Sun,
which little Moons were never known till
the Year 1610, when Galileo difcovered
them by his Telefcope ; inform them that
Saturn has five Moons of the fame kind
attending him j and that the Body of that
planet is encompaiTed with a broad flat cir-
cular Ring, diftant from the Planet twenty-
one thoufand Miles, and twenty-one thou-
fand Miles broad, they look upon thefe
things as Tales and Fancies, and will tell
you that the GlafTes do but delude your
Eyes with vain Images ; and even when
they themfelves confult their own Eye-
fight in the Ufs of thefe Tubes, the Nar-
_g rownefe
CHAP. XVI. of the Mind. 231
rwvnefs of their Mind is fuch, that they will
fcarce believe their Senfes when they dictate
Ideas fo new and flrange.
AND if you proceed further, and attempt
to lead them into a Belief that all thefe
planetary Worlds are habitable^ and it is pro-
bable they are replenished with intellectual
Beings dwelling in Bodies, they will deride
the Folly of him that Informs them ; for
they refolve to believe there are no habitable
Worlds but this Earth, and no Spirits dwel-
ling in Bodies bolides Mankind; and it is
well if they do not fix the Brand of Herefy on
the Man who is leading them out of their
long Imprifonment, and looting the Fetters
of their Souls.
THERE are many other things relating
to mechanical Experiments, and to the Pro-
jperties of the Air, Water, Fire, Iron, the
Loadftone, and other Minerals and Metals,
as well as the Doctrine of the fenfible Qua-
lities, ^iz. Colours, Sounds, Taftes, &c.
which this Rank of Men cannot believe for
want of a greater Amplitude of Mind.
THE beft way to convince them is by
giving them fome Acquaintance with the
various Experiments in Philofophy, and prov-
ing by ocular Demonflration the multiform
and amazing Operations of the Air-pwnp t
the Loadftone, the Chemical Furnace -, Optical
Glafles> and Mechanical Engines. By this
means the Understanding will ftretch itfelf
232 Of enlarging the Capacity PART J,
by degrees, and when they have found there
are io many new and ftrange things that are
mofr. evidently true, they will not be fo for^
ward to condemn every new Propofition in
any of the other Sciences, or in the Affairs
of Religion or civil Life.
III. T H E Capacity of the Underjlanding
includes yet another Qualification in it, and
that is an Ability to receive many Ideas at once
without Confujion. The ample Mind takes a
Survey of Teveral Objects with one Glance,
keeps them all within Sight and prefent to
the Soul, that they may be compared to-
gether in their mutual Refpects ; it forms
juft Judgments, and it draws proper Infe-
rences from this Comparifon even to a great
Length of Argument and a Chain of De-
rnonftrations.
THE Narrownefs that belongs to human
Souls in general, is a great Imperfection and
Impediment to Wifdom and Happinefs.
There are but few Perfons who can con-
template, or practife feveral things at once ;
our Faculties are very limited, and while we
are intent upon one Part or Property of a
Subject, we have but a flight Glimpfe of the
reft, or we lofe it out of Sight. But it is
a Sign of a large and capacious Mind, if we
can with one fmgle View take in a Variety
of Objects ; or at leaft when the Mind can
apply itfelf to feveral Objects with fo fwift
a Succeffion, and in fo few Moments, as
attains
CHAP. XVI. of the Mind. 233
attains almoftthe fame Ends as if it were all
done in the fame Inftant.
THIS is a neceffary Qualification in order
to great Knowledge and good 'Judgment : For
there are feveral Things in human Life, in
Religion, and in the Sciences, which have
various Circumftances, Appendices and Re-
lations attending them j and without a Sur-
vey of all thofe Ideas which ftand in Con-
nection with and Relation to each other, we
are often in danger of paffing a falfe Judg-
ment on the Subject propofed. It is for this
Reafon there are fo numerous Controverlies
found among the learned and unlearned
World, in Matters of Religion as well as
in the Affairs of Civil Government. The
Notions of Sin and Duty to God and our Fel-
low Creatures -, of Law, yujlice, Authority >
and Power ; of Covenant, Faith, Juftifica-
tion, Redemption, and Grace -, of Church,
Bijhop, Prejbyter, Ordination, &c. contain
in them fuch complicated Ideas, that when
we are to judge of any thing concerning
them, it is hard to take into our View at once
all the Attendants or Confequents that mud
and will be concerned in the Determination
of a fingle Queftion : And yet without a
due Attention to many or moft of thefe we
are in danger of determining that Queftion.
amifs.
IT is owing to the Narrownefs of our
Minds that we are expqfed to the fame
Peril
234 Pf enlarging the Capacity PART I.
Peril in the Matters cf human Duty and
Prudence. In many things which we do,
we ought not only to conftder the mere naked
Action itfelf, but the Perions who aft, the
Peribns toward whom, the Time w/.'en, the
Place ivhere^ the Manner bow, the End for
which the Action is done, together with the
Effects that mufl or that may follow \ and all
other furrounding Circumftances : Thefe
Things muft neceffarily be taken into our
View, in order to determine whether the
Action, which is .indifferent in itfelf, be ei-
ther lawful or unlawful, good or evil, wife
or foolifh, decent or indecent, proper or
improper, as it is fo circumftantiated.
LET me give a plain Inftance for the II-
luftration of this Matter. Mario kills a Dog,
which, confidered merely in itfelf, feems to
be an indifferent Action : Now the Dog
was Ttmon's, and not his own ; this makes it
look unlawful. But Timon bid him do it j this
gives it an Appearance of Lawfulnefs again,
It was done at Church, and in Time of Di-
vine Service ; thefe Circumftances added, caft
on it an Air of Irreligion. But the Dog
flew at Mario, and put him in Danger of his
Life; this relieves the feeming Impiety of
the Action. Yet Mario might have efcaped
by flying thence ; therefore the Action ap^
pears to be improper. But the Dog was
known to be mad ; this further Circum-
flance makes it almoft neceflary that the
Dog
CHAP. XVI. vf the Mind. 235
Dog mould be flain, left he might worry
the Affembly, and do much Mifchief. Yet
again, Mario killed him with a Piftol, which
he happened to have in his Pocket fince
Yefterday's Journey, now hereby the whole
Congregation was terrified and difcompofed,
and Divine Service was broken ofFj this
carries an Appearance of great Indecency
and Impropriety in it : But after all, when
we confider a further Circumftance, that
Mario being thus violently aiTaulted by a
mad Dog had no way of Efcape, and had no
other Weapon about him, it feems to take
away all the Colours of Impropriety, Inde-
cency or Unlawfulnefs, and allows that
the Prefervation of one or many Lives will
juftify the Acl as wife and good. Now all
thefe concurrent Appendices of the AcYion
ought to be furveyed, in order to pronounce
with Juftice and Truth concerning it.
THERE are a Multitude of human Ac-
tions in private Life, in domeftick Affairs,
in Traffick, in Civil Government, in Courts
of Juftice, in Schools of Learning, &c. which
have fo many complicated Circumftances,
Afpedls and Situations, with regard to Time
and Place, Perfons and Things, that it is
jmpoffible for any one to pafs a right Judg-
ment concerning them without entring into
moft of theie Circumftances, and furveying
them extenfively, and comparing and balan-
ping them all aright.
WHENCE
236 Of enlarging the Capacity PART I.
WHENCE by the Way, I may take oc-
cafion to fay, How many Thoufands are
there who take upon them to pafs their
Cenfures on the perfonal and the domeftick
Actions of others, who pronounce boldly
on the Affairs of the Publick, and deter-
mine the Juftice or Madnefs, the Wifdom
or Folly of national Adminiftrations, of Peace
and War, &c . whom neither God nor Men
ever qualified for fuch a Poft of Judgment?
They were not capable of entering into the
numerous concurring Springs of Action, nor
had they ever taken a Survey of the twen-
tieth Part of the Ci re um fiances which were
necefTary for fuch Judgments or Cenfures.
IT is the Narrow nefs of our Minds, as
well as the Vices of the Will, that often-
times prevents us from taking a full View of
all the complicated and concurring Appen-
dices that belong to human Actions : Thence
it comes to pafs that there is fo little right
Judgment, ib little Juftice, Prudence OP
Decency, practifed among the Bulk of
Mankind; thence arile infinite Reproaches
and Cenfures, alike foolifh and unrighteous.
You fee therefore how needful and happy a.
thing it is to be pofTeft of fome Meafure of
this Amplitude of Soul ^ in order to make us
very wife, or knowing, or juft, or prudent,
or happy.
I CONFESS this Sort of Amplitude or Ca^
pacify of Mind is in a great Meafure the
Gift
CHAP. XVI. of the Mind. 237
Gift of Nature, for fome are born with much
more capacious Souls than others.
THE Genius of fome Perfons is fo poor
and limited, that they can hardly take in
the Connection of two or three Propofi-
tions unleis it be in Matters of Senfe, and
which they have learnt by Experience:.
They are utterly unfit for fpecu/ative Studies-,
it is hard for them to difcern the Difference
betwixt Right and Wrong in Matters of Rea-
fon on any abftracted Subjects ; thefe ought
never to fet up for Scholars, but apply
themfelves to thofe Arts and Profeffions of
Life which are to be learnt at an eafier Rate,
by (low Degrees and daily Experience.
O THEIRS have a Soul a little more
capacious, and they can take in the Con-
nection of a few Propofitions pretty well ;
but if the Chain of Confequences be a little
prolix, here they ftick and are confounded.
If Perfons of this Make mould ever devote
themfelves to Science, they mould be well
affured of a folid and ftrong Conm'tution of
Body, and well refolved to bear the Fatigue
of hard Labour and Diligence in Study :
Jf the Iron be blunt, King Solomon tells us
we muft put more Strength.
BUT, in the third Place, there are fome of
fo bright and happy a Genius, and fo ample
a Mind, that they can take in a long Train
of Propolitions, if not at once, yet in a
very few Moments, and judge well con-
cerning
238 Of enlarging the Capacity PART I.
cerning the Dependence of them. They
can furvey a Variety of complicated Ideas
without Fatigue or Difturbance; and a num-
ber of Truths offering themfelves as it were
in one View to their Underftanding, doth
not perplex or confound them. This makes
a great Man.
Now though there may be much
owing to Nature in this Cafej yet Experi-
ence azures us that even a lower Degree
of this Capacity and Extent of Thought
may be encreafed by Diligence and Applica-
tion, by frequent Exercife, and the Obierva-
tion of fuch Rules as thefe.
I. LABO UR by all Means to gain art
attentive and patient Temper of Mind t a
Power of confining and fixing your Thoughts
fo long on any one appointed Subject, till
you have furveyed it on every Side and in
every Situation, and run through the feveral
Powers, Parts, Properties, and Relations,
Effects and Confequences of it. He whofe
Thoughts are very fluttering and wandering,
and cannot be fixed attentively to a few
Ideas fucceffively, will never be able to fur-
vey many and various Objects distinctly at
once, but will certainly be overwhelmed and
confounded with the Multiplicity of them.
The Rules for fixing the Attention in the
former Chapter are proper to be confulted
here.
II. ACCUSTOM yourfelf to clear and
dijlinc-l Ideas in every thing you think of. Be
not
CHAP. XVI. of the Mind. 239
not fatisfied with obfcure and confufed Con-
ceptions of Things, efpecially where clearer
may be obtained : For one obfcure or con-
fufed Idea, efpecially if it be of great Im-
portance in the Queftion, intermingled with
many clear ones, and placed in its Variety
of Afpecls towards them, will be in Danger
of fpreading Confufion over the whole Scene
of Ideas, and thus may have an unhappy
Influence to overwhelm the Underftanding
with Darknefs, and pervert the Judgment.
A little black Paint will mamefully tindure
and fpoil twenty gay Colours.
CONSIDER yet further, that if you con-
tent yourfelf frequently with Words inflead
of Ideas, or with cloudy and confufed Notions
of Things, how impenetrable will that Dark-
nefs be, and how vaft and endlefs that Con-
fufion which muft furround and involve the
Understanding, when many of thefe ob-
fcure and confufed Ideas come to be fet be-
fore the Soul at once ? and how impoflible
will it be to form a clear and juft Judgment
about them.
III. USE all Diligence to acquire and
treafure up a large Store of Ideas and No-
tions : Take every Opportunity to add fome-
thing to your Stock ; and by frequent Re-
collection fix them in your Memory : No-
thing tends to confirm and enlarge the Me-
mory like a frequent Review of its PorTef-
fions. Then the Brain being well furnifhed
with
240 Of enlarging the Capacity PART I*
with various Traces, Signatures and ImageSj
will have a rich Treafure always ready to
be propofed or offered to the Soul, when it
directs its Thought towards any particular
Subject. This will gradually give the Mind
a Faculty of furveying many Objects at
once j as a Room that is richly adorned and
hung round with a great Variety of Pic-'
tures, ftrikes the Eye almoft at once with
all that Variety, efpecially if they have been
well furveyed one by one at firft : This
makes it habitual and more eafy to the In-
habitants to take in many of thofe painted
Scenes with a fingle Glance or two.
HERE note, that by acquiring a rich
'Treafure of Notions, I do not mean on\y Jingle
Ideas, but alfo Proportions, Obfervations and
Experiences, with Reafonings and Arguments
upon the various Subjects that occur among
natural or moral, common or facred Affairs ;
then when you are called to judge concern-
ing any Queftion, you will have fome Prin-
ciples of Truth, fome ufeful Axioms and
Obfervations always ready at hand to direct
and ailift your Judgment.
IV. IT is neceflary that we mould as far
as pofiible entertain and lay up our daily new
Ideas, in a regular Order, and range the Ac-
quifitlons of our Souls under proper Head?,-
whether of Divinity, Law, Phyficks, Ma*
tbematicks, Morality, Politicks, 'Trade, do-
mejiick Life> Civility, Decency, &c. whether
of
CHAP. XVI. of the Mind. 241
of Caufe, Ejfefty Sitbflance, Mode, Power,
Property, Body, Spirit, &c. We mould inure
Our Minds to Method and Order continual-
ly ; and when we take in any frefli Ideas,
Occurrences and Obfervations, we fhould
difpofe of them in their proper Places, and
fee how they ftand and agree with the reft
of our Notions on the fame Subject : As a
Scholar would difpofe of a new Book on a
proper Shelf among its kindred Authors j or
as an Officer at the Poft-houfe in London dif-
pofes of every Letter he takes in, placing it
in the Box that belongs to the proper Read
or Countv.
r
IN any of thefe Cafes if things lay all in
a Heap y the Addition of any new Object
would increafe the Confufion j but Method
gives a fpeedy and fhort Survey of them
with Eafe and Pleafure. Method is of ad-
mirable Advantage to keep our Ideas from
a confufed Mixture, and to preterve them
ready for every Ufe. The Science of Onto-
logy, which diftributes all and all the
Ajfeffiiom of Being, whether abfilute or re-
lative, under proper Claffes, is of good Ser-
vice to keep our intellectual Acquisitions in
fuch Order, as that the Mind may furvey
, : ' J
them at once.
V. As Method is neceilary for the Im-
provement of the Mind, in order to make
your Trcafure of Ideas inoft ufeful ; fo in
all your jurther Purfiiits of Truth, and Ac-
R
242 Of enlarging the Capacity PART I.
quircmcnt of rational Knowledge, obferve a re-
gular progre/jhe Method. Begin with the
moft Jimple, eajy and obvious Ideas -, then by
degrees join two, and three, and more of them
together : Thus the complicated Ideas grow-
ing up under your Eye and Obfervation will
not give the fame Confufion of Thought as
they would do if they were all offered to the
Mind at once, without your obferving the
Original and Formation of them. An emi-
nent Example of this appears in the Study
of Arithmetick. If a Scholar juil admitted
into the School obferves his Mafter perform-
ing an Operation in the Rule of Divi/ion,
his Head is at once difturbed and confound-
ed with the manifold Comparifons of the
Numbers of the Divifor and Dividend, and
the Multiplication of the one and Subtrac-
tion of it from the other : But if he
begin regularly at Addition, and fo proceed
by SubtraSti/on and Multiplication, he will
then in a few Weeks be able to take in an
intelligent Survey of all thofe Operations in
Divijion, and to practife them himfelf with
Eafe and Pleafure, each of which at firfl
feemed all Intricacy and Confufion.
A N llluftration of the like Nature may
be borrowed from Geometry and Algebra,
and other Mathematical Practices : How
eafily does an expert Geometrician with one
Glance of his Eye take in a complicated
Diagram made up of many Lines and Cir-
cle*
CHAP. XVt. of the Mind. 243
cks, Angles and Arches ? How readily does
he judge of it, whether the Demonstration
deligned by it be true or falfe ? It was by
degrees he arrived at this Stretch of Uhder-
ftanding ; he began with a fmgle Line or a
Point i he joined two Lines in an Angle-, he
advanced to 'Triangles and Squares, Polygons
and Circles-, thus the Powers of his Under*
ftanding were ftretched and augmented daily*
till by Diligence and regular Application he
acquired this extenfive Faculty of Mind.
BUT this Advantage does not belong only
to mathematical Learning. If we apply our-
felves at firft in any bcience to clear and
tingle Ideas, and never hurry ourfelves oil
to the following and more complicated Parts
of Knowledge till we thoroughly underftand
the foregoing, we may praclife the fame
Method of enlarging the Capacity cf tke Soul
with Succefs in any one of the Sciences, or
in the Affairs of Life and Religiom
BEGINNING with A y B, C, and making
Syllables out of Letters, and Words out of
Syllables, has been the Foundation of all that
glorious Superliruclure of Arts and Sciences
which have enriched the Minds and Libra-
ries of the learned World in feveral Ages*
Thefe are the firft Steps by which the am-
ple and capacious Souls among Mankind have
arrived at that prodigious Extent of Know-
ledge, which renders them the Wonder and
Glory of the Nation where they live* Tho*
R 2 Plat-y
244 Of enlarging the Capacity PART I,
Plato and Cicero, Defcartes and Mr. Boyle t
Mr. Locke and Sir Ifaac Newton were doubt-
kfs favoured by Nature with a Genius of
uncommon Amplitude ; yet in their early
Years and frrft Attempts of Science, this
was but limited and narrow in Companion;
of what they attained at laft. But how vaft
and capacious were thofe Powers which
they afterwards acquired by patient Atten-
tion and watchful Obfervation, by the Pur-
fuit of clear Ideas and a regular Method of
Thinking.
VI. ANOTHER Means of acquiring this
Amplitude and Capacity of Mind, is a Peru-
Jal of difficult entangled Quefliom y and of the
Solution of them in any Science. Speculative
and cafuijiical Divinity will furnim us with
many fuch Cafes and Controversies. There
are fome fuch Difficulties in reconciling fe-
veral Parts of the Eprftles of St. Paul re-
lating to the jewjl/% Law and the Chriftian
Gofpel ; a happy Solution whereof will re-
quire fuch an extenfive View of Things,
and the reading of thcfe happy Solutions
will enlarge this Faculty in younger Students.
In Morals and political Subjects, Pujfendorf's
Lazv of Nature and Nations and ieveral De-
terminations therein will promote the fame
Amplitude of Mind. An Attendance on
publick Trials and Arguments in the Civil
Courts of Juftice, will be of good Ad-
vantage for this Purpole ; and after a Man
has
CHAP. XVII. of the Mind. 245
has fludied the general Principles of the
Law of Nature and the Laws of Eng-
land in proper Books, the Reading the
Reports of adjudged Cafes, collected by Men
of great Sagacity and Judgment, will -rich-
ly improve his Mind toward acquiring this
defirable Amplitude and Extent of Thought,
and more efpecially in Perfons of that Pro-
feffion.
CHAP. XVIL
Of Improving the MEMORY.
ME M O RY is a <Kftin<a Faculty of
the Mind of Man, very -different
from Perception, Judgment and Reafoning,
and its other Powers. Then we are faid to
r-emcmber any thing, 'when the Idea -of it arijcs
in the Mind with a Cmfcwufnefi at the fame
time that we have had this Idea bejore. Our
Memory is our natural Power of retaining
what we learn, and of recalling it on every
Occafion. Therefore we can never be faid
to remember any thing, whether it be Ideas
or Proportions, Words or Things, Notions,
or Arguments, of which we have not had
R 3 fouie
246 Of improving PART J,
fome former Idea or Perception either by
Senje or Imagination, thought or Refaction 5
but whatfoever we learn from Oblervation,
Books or Converfation, &c. it muft all be
laid up and preferved in the Memory, if
we would make it really ufeful.
So neceflTary and fo excellent a Faculty is
the Memory of Man, that all other Abili-
ties of the Mind borrow from hence their
Beauty and Perfection ; for the other Capa-
cities of the $oul are almoft ufelefs with-
out this. To what Purpofe are all our La-
bours in Knowledge and Wifdom, if we
want Memory to preferve and ufe what we
have acquired ? What fignify all other in-
tellectual or fpiritual Improvements, if they
are }oft as foon as they are obtained ? It is
Memory alone that enriches the Mind, by
preferying what our Labour and Jnduftry
daily collect. In a Word, there can be
neither Knowledge, nor Arts, nor Sciences
without Memory j nor can there be any
, Improvement of Mankind in Virtue or
Morals, or the Practice of Religion with-
out the Afliftance and Influence of this
Power. Without Memory the Soul of Man
would be but a poor deftitute naked Be-
ing, with an everlafting Blank fpread over
it, except the fleeting Ideas of the prefent
Moment.
MEMORT is very ufeful to thofe 'who
[peak, as well as to thofe ipbo learn. It
affifts
CHAP. XVII. the Memory. 247
affifts the T'eacker and the Orator^ as well
as the Scholar or the Hearer. The beft
Speeches and Inductions are almoft loft, if
thofe who hear them immediately forget
them. And thofe who are called to fpeak
in publick are much better heard and ac-
cepted, when they can deliver their DiA
courfe by the Help of a lively Genius and
a ready Memory, than when they are forced
to read all that they would communicate
to their Hearers. Reading is certainly a
heavier Way of the Conveyance of our Sen-
timents ; and there are very few mere Rea-
ders who have the Felicity of penetrating
the Soul and awakening the Paffions of thole
who hear, by fuch a Grace and Power of
Oratory as the Man who feems to talk e-
very Word from his very Heart, and pours
out the Riches of his own Knowledge upon
the People round about him by the Help of
a 1 free and copious Memory. This gives
Life and Spirit to every thing that is fpoken,
and has a natural Tendency to make a deep-
er Impreflion on the Minds of Men : It a-
wakens the duller! Spirits, caufes them to
receive a Diicourfe with more Affection and
Pleafure, and adds a fingular Grace and
Excellency both to the Perfon and his Ora-
tion.
A good 'Judgment and a good Memory are
very different Qualifications. A Perfon may
have a very ftrong, capacious and retentive
R 4 Memory,
248 Of improving PART I,
Memory, where the Judgment is very poor
and weak ; as fometimes it happens in thofe
who are but one Degree above an Idiot,
who have manifefted an amazing Strength
and Extent of Memory, but have hardly
been able to join or disjoin two or three Ideas
in a wife and happy Manner to make a folid
rational Propofition.
THERE have been Inftances of others
who have had but a very tolerable Power
of Memory^ yet their judgment has been
of a much fuperior Degree, juft and wife,
foiid and excellent.
YET it muft be acknowledged, that
where a happy Memory is found in any
Perfon, there is one good Foundation laid for
a wife and juft Judgment of Things, where-
foever the natural Genius has any thing of
Sagacity and Brighmefs to make a right ufe
of it. A good 'Judgment muft always in fome
meafure depend upon a Survey and Compa-:
rifon of feveral Things together in the Mind,
and determining the Truth of fome doubtful
Propofition by that Survey and Comparifon.
When the Mind has, as it were, fct all thofe
various Objeds prefent before it, which are
nccenary to form a true Prppofition or
Judgment concerning any thing, it then der
tcrmiries that fuch and fuch Ideas are to
be joined or disjoined, to be affirmed or de-
nied ; and this in a Confiftency and Corref-
pondence with all thofe ether Ideas or Pror
poiitions
CHAP. XVII. the Memory. 249
portions which any way relate or belong
to the fame Subject. Now there can be no
fuch comprehenfive Survey of many Things
without a tolerable Degree of Memory ;
it is by reviewing things paft we learn to
judge of the future : And it happens fome-
times that if one needful or important Ob-
]ect or Idea be abfent, the Judgment con-
cerning the Thing enquired will thereby
become falfe or miftaken.
You will enquire then, How comes it to
pafs that there are fome Perfons who ap-
pear in the World of Bufmefs, as well as
in the World of Learning, to have a good
Judgment, and have acquired the juft Cha-
racter of Prudence and Wifdom, and yet
have neither a very bright Genius or Saga-
city of Thought, nor a very happy Me-
mory, fo that they cannot fet before their
Minds at once a large Scene of Ideas in order
to pafs a Judgment.
Now we may learn from Penferofo fome
Account of this Difficulty. You (hall
fcarce ever find this Man forward in judg-
ing and determining things propofed to him :
but he always takes Time, and delays, and
fufpends, and ponders things maturely,
before he paifes his Judgment : Then he
practifes a flow Meditation, ruminates on
the Subject, and thus perhaps in two or three
Nights and Days roufes and awakens thofe
feveral Ideas, one after another as he can,
which
250 Of improving PART I.
which are necefTary in order to judge aright
of the Thing propofcd, and makes them pafs
before his Review in Succeffion : This he
doth to relieve the Want both of a quick
Sagacity of Thought and of a ready Me-
mory and fpeedy Recollection ; and this
Caution and Practice lays the Foundation
of his juft Judgment and wife Conduct.
He furveys well before he judges.
WHENCE I cannot but take Occafion to
infer one good Rule of Advice to Perfons of
higher as well as lower Genius, and of large
as well as narrow Memories, 'viz. That
they do not too nattily pronounce concern-
ing Matters of Doubt or Enquiry, where
there is not an urgent Neceffity of prefent
Action. The bright Genius is ready to be
fo forward as often betrays itfelf into great
Errors in Judgment, Speech and Conduct,
without a continual Guard upon itfelf, and
ufing the Bridle of the Tongue. And it is
by this Delay and Precaution that many a
Perfon of much lower natural Abilities mail
often excel Perfons of the brighteft Genius
in Wifdom and Prudence.
IT is often found that a fine Genius has
but a feeble Memorv : For where the Ge-
j
nius is bright, and the Imagination vivid,
the Power of Memory may be too much
neglected and lofe its Improvement. An
active Fancy readily wanders over a multi-
tude of Objects, and is continually enter-
taining
CHAP. XVII. the Memory. 251
taining itfelf with new flying Images j it
runs thro' a Number of new Scenes or new
Pages with Pleafure, but without due At-
tention, and feldom fuffers itfelf to dwell
long enough upon any one of them to make
a deep Imprefiion thereof upon the Mind,
and commit it to lafting Remembrance.
This is one plain and obvious Reafon why
there are ibme Perfons of very bright Parts
and active Spirits, who have but fhort and
narrow Powers of Remembrance ; for hav-
ing Riches of their own they are not folicitous
to borrow.
AND as fuch a quick and various Fancy
and Invention may be fome hindrance to the
Attention and Memory, fo a Mind of a good
retentive Ability, and which is ever crowding
its Memory with Things which it learns and
reads continually, may prevent, reftrain and
cramp the Invention itfelf. The Memory of
Leftorides is ever ready upon all Occafions to
offer to his Mind fomething out of other
Men's Writings or Converfations, and is pre-
fenting him with the Thoughts of other Per-
fons perpetually : Thus the Man who had
naturally a good flowing Invention, does not
fufTer himfelf to purfue his own Thoughts.
Some Perfons who have been bleft by Na-
ture with Sagacity and no contemptible Ge-
nius, have too ojften forbid the Exercife of it
by tying themfelves down to the Memory of
the Volumes they have read, and the Senti-
fnents of other Men contained in them.
WHERE
252 Of improving PART L
WHERE the Memory has been almoft
conftantly employing itfelf in fcraping to-
gether new Acquirements, and where there
has not been a Judgment fufficient to dif-
tinguim what Things were fit to be recom-
mended and treafured up in the Memory, and
what Things were idle, ufelefs or needlels,
the Mind has been filled with a wretched
Heap and Hotchpotch of Words or Ideas,
and the Soul may be faid to have had large
PofTeffions, but no true Riches.
I HAVE read in fome of Mr. Milton $
Writings a very beautiful Simile, whereby
he reprefents the Books of the Fathers, as
they are called in the Clmftian Church.
Whatfoever, faith he, old Time with his
huge Drag-Net has conveyed down to us
along the Stream of Ages, whether it be
Shells or Shell-Fifh, Jewels or Pebbles, Sticks
or Straws, Sea- Weeds or Mud, thefe are
the Ancients* thefe are the Fathers. The
Cafe is much the fame with the memorial
Poffeffions of the greateft Part of Mankind.
A few ufeful Things perhaps, mixed and
confounded with many Trifles and all man-
ner of Rubbim, fill up their Memories
and compofe their intellectual PofTeffions.
Jt is a great Happinefs therefore to diftinguih
things aright, and to lay up nothing in the
Memory but what has fomejuft Value in it,
and is worthy to be numbered as a Part of
our Treaiure,
WHAT-
CHAP. XVII. tie Memory. 253
WH ATSOEVER Improvements arife to
the Mind of Man from the wife Exercife of
his own reafoning Powers, thefe may be
called his proper Manufactures ; and what-
foever he borrows from abroad, thefe may
be termed his foreign Trea/ures : both toge-
ther make a wealthy and happy Mind.
How many excellent Judgments and
Reafonings are framed in the Mind of a Man
of Wifdom and Study in a Length of Years?
How many worthy and admirable Notions
has he been pofiefied of in Life, both by
his own Reafonings, and by his prudent and
laborious Collections in the Courfe of his
Reading ? But, alas ! how many thoufands
of them vanifli away again and are loft in
empty Air, for want of a ftronger and more
retentive Memory ? When a young Pradli-
tioner in the Law was once faid to conteft a
Point of Debate with that great Lawyer in
the laft Age, Serjeant Maynard, he is re-
ported to have anfwered him, Alas, young
Man, I have forgot much more Law than
ever thou haft learnt or read.
WHAT an unknown and unfpeakable
Happinefs would it be to a Man of Judg-
ment, and who is engaged in the Purfuit of
Knowledge, if he had but a Power of
ftamping all his own beft Sentiments upon
his Memory in fome indelible Characters ;
and if he could but imprint every valuable
Paragraph and Sentiment of the moft ex-
cellent
4 5 4 Q/* improving PART I,
cellent Authors he has read, upon his Mind,
with the fame Speed and Facility with
which he read them ? If a Man of good
Genius and Sagacity could but retain and
iurvey all thofe numerous, thofe wife and
beautiful Ideas at once, which have ever
paffed through his Thoughts upon any one
Subject, how admirably would he be fur-
nifhed to pafs a juft Judgment about all pre-
fent Objects and Occurrences ? What a glo-
rious Entertainment and Pleafure would fill
and felicitate his Spirit, if he could grafp
all thefe in a iingle Survey, as the fkilful
Eye of a Painter runs over a fine and com-
plicate Piece of Hiftory wrought by the
Hand of a Titian or a Raphael, views the
whole Scene at once, and feeds himfelf with
the e^tenfive Delight ? But thefe are Joys
that do not belong to Mortality.
THUS far I have indulged fome loofe
and unconnected Thoughts and Remarks
with regard to the different Powers otWit,
Memory and Judgment. For it was very
difficult to throw them into a regular Form
or Method without more Room. Let us
now with more Regularity treat of the Me*
mory alone.
THOUGH the Memory be a natural Fa-
culty of the Mind of Man, and belongs to
Spirits which are not incarnate, yet it is
greatly affifted or hindered, and much diver-
fified by the Brain or the animal Nature,
to
CHAP. XVII. the Memory. 255
to which the Soul is united in this pre-
fent State. But what Part of the Brain
that is, wherein the Images of Things lie
treafured up, is very hard for us to deter-
mine with Certainty. It is mod probable
that thofe very Fibres, Pores or Traces of
the Brain, which affift at the firft Idea or
Perception of any Object, are the fame which
affift alfo at the Recollection of it : And
then it will follow that the Memory has no
fpecial Part of the Brain devoted to its own
Service, but ufes all thofe Parts in general
which fubferve our Sen Cations as well as our
thinking and reafoning Powers.
As the Memory grows and improves in
young Perfons from their Childhood, and
decays in old Age, fo it may be increafed
by Art and Labour, and proper Exercile, or
it may be injured and quite fpoiled by Sloth,
or by a Difeafe, or a Stroke on the Head.
There are fome Reafonings on this Subject
which make it evident, that the Goodn^Js of
a Memory depends in a great Degree upon
the Confiftence and the Temperature of that
Part of the Brain which is appointed to a-
lift the Exercife of all our fenlible and in-
tellectual Faculties.
So for Inftance, in Children; they per-
ceive and forget a hundred Things in an
Hour ; the Brain is fo foft that it receives
immediately all Impreffions like Water or
liquid Mud, and retains (carce any of them :
j All
256 6f improving PART L
All the Traces, Forms or Images which are
drawn there, are immediately effaced or
clofed up again, as though you wrote with
your Finger on the Surface of a River or on
a Veffel of Oil.
ON the contrary, in eld Age> Men have
a very feeble Remembrance of Things that
were done of late, /. e. the fame Day or
Week or Year; the Brain is grown fo
hard that the prefent Images or Strokes
make little or no Impreffion, and therefore
they immediately vanim : Prifco in his fe-
venty-eighth Year will tell long Stories of
Things done when he was in the Battle at
the Boyne almoft fifty Years ago, and when
he ftudied at Oxford feven Years before;
for thofe Impreffions were made when
the Brain was more fufceptive of them ;
they have been deeply engraven at the pro-
per Seafon, and therefore they remain. But
Words or Things which he lately fpoke or
did, they are immediately forgot, becaufe
the Brain is now grown more dry and folid
in its Confiftence, and receives not much
more Impreffion than if you wrote with your
Finger on a Floor of Clay, or a plaiftered
Wall.
BUT in the middle Stage of Life, or it
may be from fifteen to fifty Years of Age,
the Memory is generally in its happieft State,
the Brain eafiiy receives and long retains the
Images and Traces which are impreiled up-
3 on
CHAP. XVII. the Memory. 257
on it, and the natural Spirits are more ac"live
to range thefe little infinite unknown Figures
of Things in their proper Cells or Cavities,
to preferve and recoiled: them.
WHATSOEVER therefore keeps the
Brain in its beft Temper and Confiftence
may be a Help to preferve the Memory :
But Excefs of Wine or Luxury of any Kind,
as well as Excefs in the Studies of Learning
or the Bufinefles of Life, may overwhelm
the Memory by overftraining and weaken-
ing the Fibres of the Brain, over-wafting
the Spirits, injuring the true Confiftence of
that tender Subftance, and confounding the
Images that are laid up there.
A good Memory has thefe feveral Qua-
lifications, (i.) It is ready to receive and ad-
mit 'with great Eafe the various Ideas both
of Words and Things which are learned or
taught. (2.) It is large and copious to trea-
fure up thefe Ideas in great Number and
Variety. (3.) It is Jlrong and durable to
retain for a confiderable Time thofe Words
or Thoughts which are committed to it.
(4.) It is faithful and acJive to faggeft and
fecollcffi upon every proper Occafion all thofe
Words or Thoughts which have been recom-
mended to its Care, or treafured up in it.
Now in every one of thefe Qualifications
a Memory may be injured, or may be im-
proved : Yet I (hall not infift diftinclly on
thefe Particulars, but only in general pro-
pofe a few Rules or Directions whereby this
S noble
258 Of improving PART I.
noble Faculty of Memory in all its Branches
and Qualifications may be preferved or a-
fifted, and (hew what are the Practices that
both by Reafon and Experience have been
found of happy Influence to this Purpofe.
THERE is one great and general Direc-
tion which belongs to the Improvement of
other Powers as well as of the Memory^ and
that is, to keep it always in due and proper
Exerctfe. Many Acts by Degrees form a
Habit, and thereby the Ability or Power is
firengthened and made more ready to ap-
pear again in Action. Our Memories fhould
be ufed and inured from Childhood to bear
a moderate Quantity of Knowledge let into
them -early, and they will thereby become
flrong for Ufe and Service. As any Limb
well and duly exercifed grows ftronger, the
Nerves of the Body are corroborated thereby.
Milo took up a Calf, and daily carried it on
his Shoulders : As the Calf grew his Strength
grew alib. and he at laft arrived at Firmnefs
of Joints enough to bear the Bull.
OUR Memories will be in a great Mea-
fure moulded and formed, improved or in-
jured, according to the Exercife of them.
If we never ufe them they will be almoft loft.
Thofe who are wont to converle or read a-
bout a few Things only, will retain but a
few in their Memory : Thofe who are ufed
to remember Things' but for an Hour, and
charge their Memories with it no longer, will
retain them but an Hour before they vanifli.
5
CkAP. XVII. the Memory. 259
And let Words be remembered as well as
Things, that fo you may acquire a Copia
Verborum as well as Refum, and be more
ready to exprefs your Mind on all Occafions.
YET there mould be a Caution given in
fc-me Cafes : The Memory of a Child or any
infirm Perfon mould not be over-burdened ;
for a Limb or a Joint may be overftrained
by being too much loaded, and its natural
Power never be recovered. Teachers mould
wifely judge of the Power and Conftitution
of Youth, and impofe no more on them
than they are able to bear with Chearfulnefs
and Improvement.
AND particularly they mould take care
that the Memory of the Learner be not too
much crouded with a tumultuous Heap or
over-bearing Multitude of Documents or
Ideas at one Time ; this is the way to re-
member nothing ; one Idea effaces another.
An over-greedy Grafp does not retain the
largeft Handful. But it is the Exercife of
Memory with a due Moderation, that is one
genera/ Rule towards the Improvement of it.
THE particular Rules are fuch as thefe:
i . D UE Attention and Diligence to learn
and know Things which we would commit
to our Remembrance, is a Rule of great
Neceffity in this Cafe. When the Atten-
tion is ftrongly fixed to any particular Sub-
ject, all that is faid concerning it makes a :
deeper Impreffion upon the Mind. There
S 2 are
260 Of improving PART I.
are fome Perfons who complain they cannot
remember divine or human Difcourfes which
they hear, when in Truth their Thoughts
are wandering half the Time, or they hear
with fuch Coldnefs and Indifferency and a
trifling Temper of Spirit, that it is no won-
der the Things which are read or fpokea
make but a flight Impreffion on the Brain,
and get no firm footing in the Seat of Memo-
ry, but loon vanim and are loft.
IT is needful therefore, if we would main-
tain a long Remembrance of the Things
which we read or hear, that we mould engage
our Delight and Pleafure in thofe Subjects,
and ufe the other Methods which are before
prefcribed in order to Jix the Attention.
Sloth, Indolence and Idleneis will no more
blefs the Mind with intellectual Riches,
than it will fill the Hand with Grain, the
Field with Corn, or the Purfe with Trea-
fure.
LET it be added alfo, that not only the
Slothful and the Negligent deprive them -
felves of proper Knowledge for the Furni-
ture of their Memory, but fuch as appear
to have active Spirits, who are ever fkim-
ming over the Surface of Things with a vo-
latile Temper, will fix nothing in their Mind.
Vario will fpend whole Mornings in running
over loofe and unconnected Pages, and with
frefh Curiofity is ever glancing over new
Words and Ideas that flrike his prefent
Fancy :
CHAP. XVII. the Memory.
Fancy : He is fluttering over a thoufand
Objects of Art and Science, and yet treafures
up but little Knowledge. There muft
be the Labour and the Diligence of cloie
Attention to particular Subjects of Thought
and Enquiry, which only can imprefs what
we read or think of upon the remembering
Faculty in Man.
2. CLEAR and dijlinft Apprehenjion of
the Tilings which ive commit to Memory, is
necefTary in order to make them flick and
dwell there. If we would remember Words,
or learn the Names of Perfons or Things,
we fhould have them recommended to our
Memory by clear and diftincl: Pronunciation,
Spelling or Writing. If we would treafure
up the Ideas of Things, Notions, Propoii-
tions, Arguments and Sciences, thefe fhould
be recommended alfo to our Memory by a
clear and diftincl: Perception of them. Faint?
glimmering and confufed Ideas will vanifh
like Images feen in Twilight. Every thing
which we learn fhould be conveyed to the
Undemanding in the plaincft Expreffions
without any Ambiguity, that we may not
miftake what we defire to remember. This
is a general Rule whether we would
employ the Memory about Words or Things,
though it muft be confcft that mere Sounds
and Words are much harder to get by Heart
than the Knowledge of Things and real
Images.
S 3 FOR
262 Of improving PART I.
FOR this Reafon take heed (as I have
often before warned) that you do not take
up with Words inftead of Things, nor mere
Sounds inftead of real Sentiments and Ideas.
Many a Lad forgets what has been taught
him merely becaufe he never well under-
flood it : He never clearly and diftinctly
took in the Meaning of thofe Sounds and
Syllables which he was required to get by
Heart.
THIS is one 'true Reafon why Boys make
fo poor a Proficiency in learning the Latin
Tongue under Matters who teach them by
.Grammars and Rules written in Latin, of
which I have fpoken before. And this is a
common Cafe with Children when they learn
their Catechifms in their early Days. The
Language and the Sentiments conveyed in
thofe Catechifms are far above the Under-
ftanding of Creatures of that Age, and they
have no tolerable Ideas under the Words.
This makes the Anfwers much harder to be
remembered, and in Truth they learn no-
thing but Words without Ideas j and if they
are never fo perfect in repeating the Words,
yet they know nothing of Divinity.
AND for this Reafon it is a neccffary
Rule in teaching Children the Principles of
Religion, that they (hould be exprefled in
yery plain, eafy and familiar Words, brought
as low as poffible down to their Underftand-
ings according to their different Ages and
Capacities,
CHAP. XVII. the Memory. 263
Capacities, and thereby they will obtain
fome ufeful Knowledge when the Words
are treafured up in their Memory, becaufe
at the fame time they will treafure up thofe
divine Ideas too.
3. ME THO D and Regularity in the
Things we commit to Memory p , is neceflary in
order to make them take more effectual
PoffefTion of the Mind, and abide there long.
As much as fyjlematical Learning is decried
by fome vain and humourous Triflers of the
Age, it is certainly the happieft Way to
furnim the Mind with a Variety of Know-
ledge.
WHATSOEVER 'you would betruft to
your Memory, let it be difpofed in a proper
Method, connected well together, and re-
ferred to diftinct and particular Heads or
Clafles, both general and particular. An
Apothecary's Boy will much fooner learn all
the Medicines in his Matter's Shop, when
they are ranged in Boxes or on Shelves
according to their diftinct Natures, whether
Herbs, Drugs or Minerals, whether Leaves,
or Roots, whether Chymical or Galenical
Preparations, whether Simple or Compound,
&c. and when they are placed in fome
order according to their Nature, their Fluidi-
ty or their Confidence, &c. in Phials, Bot-
tles, Gallipots, Cafes, Drawers, &c. fo the
Genealogy of a Family is more eafily learnt
when you begin at fome great Grandfather
8 as
264 Of improving PART I.
as the Root, and diftinguifli the Stock, the
large Boughs, the lefler Branches, the Twigs,
and the Buds, till you come down to the
prefent Infants of the Houfe. And indeed
all Sorts of Arts and Sciences taught in a
Method fomething of this kind are more
happily committed to the Mind or Memory.
I MIGHT give another plain Simile to
confirm the Truth of this. What Horfe
or Carriage can take up and bear away all
the various, rude and unwieldy Loppings of
a branchy Tree at once ? But if they are
divided yet further fo as to be laid clofe,
and bound up in a more uniform Manner
into feveral Faggots, perhaps thofe Loppings
may be all carried as one fingle Load or
Burden.
THE mutual Dependance of Things on
each other help the Memory of both. A wife
Connexion of the Parts of a Difcourfe in a
rational Method, gives great Advantage to
the Reader or Hearer in order tb his Re-
membrance of it. Therefore many mathe-
matical Dernonftrations in a long Train may
be remembered much better than a Heap of
Sentences which have no Connexion. The
>ook of Proverbs, at lead from the tenth
Chapter and onwards, is much harder to
remember than the Book of Pjalms for
this Reafon : And fome Chriftians have told
me that they remember what is written in
the Bpiftle to the Romans and that to the
Hebrews
CHAP. XVII. the Memory. 265
Hebrews much better than many others of
the facred Epiftles, becaufe there is more
exact Method and Connexion obferved in
them.
HE that would learn to remember a Ser-
mon which he hears, mould acquaint him-
felf by Degrees with the Method in which
the feveral important Parts of it are de-
livered. It is a certain Fault in a Multitude
of Preachers, that they utterly neglect Me-
thod in their Harangues : Or at leaft: they
jrefufe to render their Method vifible and
fenfible to the Hearers. One would be
tempted to think it was for fear leaft their
Auditors mould remember too much of.
their Sermons, and prevent their preaching
them three or four times over : But I have
Candour enough to perfuade myfelf, that
the true Reafon is they imagine it to be a
more modiih way of preaching without
Particulars ; I am fure it is a much more
ufelefs one. And it would be of great Ad-
vantage both to the Speaker and the Hearer
to have Difcourfes for the Pulpit caft into a
plain and eafy Method, and the Reafons or
Inferences ranged in a proper Order, and
that under the Words, Jlrft^ fecondly* and
thirdly^ however they may be now fancied
to found unpolite or unfafhionable : But
Archbifhop fcllotfon did not think fo in his
Pays.
266 Of improving PART I.
4. A frequent Review and careful Re-
petition of the Things we would learn,
and an Abridgment of them in a narrow
Compafsfor this End> has a great Influence to
fix them in the Memory : Therefore it is
that the Rules of Grammar, and ufeful Ex-
amples of the Variation of Words, and the
peculiar Forms of Speech in any Language,
are fo often appointed by the Mafter as
Leflcns for the Scholars to be frequently
repeated j and they are contracted into
Tables for frequent Review, that what is
not fixed in the Mind at firft, may be ftamp-
ed upon the Memory by a perpetual Survey
and Rehearfal.
REPEriTlON is fo very ufeful a
Practice, that Mnemon^ even from his Youth
to his old Age, never read a Book without
making fome fmall Points, Dames or Hooks
in the Margin, to "mark what Parts of the
Difcourfe were proper for a Review : And
when he came to the End of a Section or
Chapter, he always mut his Book and re-
collected all the Sentiments or Exprelfions
he had remarked, fo that he could give a
tolerable Analyfis and Abftraft of every Trea-
tife he had read, juil after he had finimed
it. Thence he became fo well furnimed with
a rich Variety of Knowledge.
EVEN when a Perfon is hearing a Sermon
or a Lecture, he may give his Thoughts leave
no\y and then to ftep back fo far, as to re-
collect
CHAP. XVII. the Memory. 267
collect the feveral Heads of it from the Be-
ginning two or three Times before the
Leclure or Sermon is finimed : The Omiffion
or the Lofs of a Sentence or two among the
Amplifications is richly compenfated by pre-
ferving in the Mind the Method and Order
of the whole Difcourfe in the moft important
Branches of it.
IF we would fix in the Memory the
Difcourfes we hear, or what we delign to
fpeak, let us abjlraft them into brief Com-
fends, and review them often. Lawyers and
Divines have need of fuch Affiftances : They
write down ftort Notes or Hints of the prin-
cipal Heads of what they defire to commit
to their Memory in order to preach or plead ;
for fuch Abftracts and Epitomies may be
reviewed much fooner, and the feveral
amplifying Sentiments or Sentences will be
more eafily invented or recollected in their
proper Places. The Art of Short Hand is
of excellent Ufe for this as well as other
Purpofes. It muft be acknowledged that
thofe who fcarce ever take a Pen in their
Hands to write mort Notes or Hints of what
they are to fpeak or learn, who never try
to caft Things into Method, or to contrail
the Survey of them in order to commit
them to their Memory, had need have a
double Degree of that natural Power of
retaining and recollecting what they read or.
hear, or intend to Ipeak.
DO
2 6 8 Of improving P A R T I.
jD not plunge yourfelf into Other Bufineff'es
or Studies, Atnufements or Recreations imme-
diately after you have attended upon In-
ftrutlion, if you can well avoid it. Get
Time if poffible to recolledl the Things you
have heard, that they may not be warned
all away from the Mind by a Torrent of o-
ther Occurrences or Engagements, nor loft
in the Croud and Clamour of other loud and
importunate Affairs.
TALKING over the Things which you
have read with your Companions on the firft
proper Opportunity you have for it, is a mod
ufeful Manner of Review or Repetition, in
order to fix them upon the Mind. Teach
them your younger Friends in order to efta-
j, blim your own Knowledge while you com-
municate it to them. The animal Powers of
your Tongue and of your Ear, as well as your
intellectual Faculties, will all join together
to help the Memory. Hermetas fludied
hard in a remote Corner of the Land, and
in Solitude, yet he became a very learned
Man. He feldom was fo happy as to in-
joy fuitable Society at home, and therefore
he talked over to the Fields and the Woods
in the Evening what he had been reading in
the Day, and found fo conliderable Advan-
tage by this Practice that he recommended
it to all his Friends, fince he could fet his
Probation to it for feventeen Years.
5. PLEA-
CHAP. XVII. the Memory. 269
5. PLEASURE and Delight in the
things we learn gives great Affiftance to-
wards the Remembrance of them. What-
foever therefore we defire that a Child
mould commit to his Memory, make it as
Pleafant to him as pofiible j endeavour to
fearch his Genius and his Temper r and let
him take in the Instructions you give him,
or the Leflbns you appoint him, as far as.
may be, in a way fuited to his natural Incli-
nation. Fabellus would never learn any
Moral LefTons till they were moulded into
the Form of fome Fiction or Fable like
thofe of Mfop, or till they put on the Ap-
pearance of a Parable, like thofe wherein
our bleffed Saviour taught the ignorant
World : Then he remembered well the
emblematical Inftructions that were given
him, and learnt to practife the moral Senfe
and Meaning of them. Young Spefforius
was taught Virtue by fetting before him a
Variety of Examples of the various good
Qualities in human Life j and he was ap-
pointed daily to repeat fome Story of this
Kind out of Valerius Maxi?nus. The fame
Lad was early inftructed to avoid the com-
mon Vices and Follies of Youth in the fame
Manner. This is a-kin to the Method
whereby the Lacedemonians trained up their
Children to hate Drunkennefs and Intem-
perance, viz. by bringing a drunken Man
into their Company, and fhevving them
what
270 Of improving PART L
what a Beaft he had made of himfelf. Such'
viiible and fenfible Forms of Inftrudlion
will make long arid ufeful Impreffions upon
the Memory.
CHILDREN may be taught to remember
many Things in a Way of" Sport and Play.
Some young Creatures have learnt their
Letters and Syllables, and the pronouncing
and fpelling of Words, by having them
parted or written upon many little flat Ta-
blets or Dies. Some have been taught Voca-
bularies of different Languages, having a
Word in one Tongue written on one Side of
thefe Tablets, and the fame Word in another
Tongue on the other Side of them.
THERE might be alfo many entertaining
Contrivances for the Inftruclion of Chil-
dren in feveral Things relating to Geometry^
Geography and'^fironomy-m fuch alluring and
lufory Methods, which would make a
mofl agreeable and lafting Impreffion on
their Minds.
6. THE Memory of ufeful Things may
receive confiderable Aid if they are thrown
into Verfe : For the Numbers and Meafurcs
and Rhyme, according to the Poefy of dif-
ferent Languages, have a confiderable In-
fluence upon Mankind, both to make them
receive with more Eafe the Things propofect
to their Obfervation, * and preferve them
longer in their Remembrance. How many
are there of the common Affairs of human
Life
CHAP. XVII. the Memory. 271
Life which have been taught in early Years
by the Help of Rhyme, and have been like
Nails faflened in a jure Place and riveted by
daily Uie ?
So the Number of the Days of each
Month are engraven on the Memory of
Thoufands by thefe four Lines :
Thirty Days have September,
June and April and November :
February tivent-eight alone,
AH the reft have thirty-one.
So Lads have been taught Frugality by
furveying and judging of their own Expences
by thefe three Lines :
s
Compute the Pence but of one Day
So many Pounds and Angels, Groats and Pence J.
Arefpent in one whole Tears Circumjlerence. J
FOR the Number of Days in a Year is
three hundred fixty-five, which Number of
Pence make one Pound, one Angel, one
Groat, and one Penny.
So have Rules of Health been prefcribed
in the Book called Schola Salernitana, and
many a Perfon has preferved himfelf doubt-
lefs from Evening Gluttony, and the- Pains
and Difeafes confcquent upon it, by thefe two
Lines :
EX
272 Of improving PART I.
Ex magnd ccena. Jlomacho fit maxima pcena ;
Utjis nocte levis, fit tibi cana brcvis.
Engliihed :
70 be eafy all Night
Let your Supper be light :
Or elfe you II complain
Of a Stomach in pain.
AND a hundred proverbial Sentences in
various Languages are formed into Rhyme
or a Verfe, whereby they are made to ftick
upon the Memory of Old and Young.
IT is from this Principle that Moral Rules
have been caft into a Poetic Mould from all
Antiquity. So the golden Verfes of the
Pythagoreans in Greek ; Catos Diftichs De
Moribus in Latin j Lilly * Precepts to Scholars
called Qui mihi, with many others ; and this
has been done with very good Succefs. A
Line or two of this kind recurring on the
Memory have often guarded Youth from a
Temptation to Vice, and Folly, as well as
put them in mind of their prefent Duty.
IT is for this Renion alfo that the Genders,
Declenjions, and Variations of Nouns and
Verbs have been taught in Verfe, by thofe
who have complied with the Prejudice of
long Cuftoni, to teach Rnglifl 'Children the
Latin Tongue by Rules written in Latin :
5
CHAP. XVII. the Memory. 373
and truly thofe rude Heaps of Words and
Terminations of an unknown Tongue would
have never been fo happily learnt by Heart
by a hundred thoufand Boys without this
fmoothing Artifice ; nor indeed do I know
any thing elfe can be faid with good Reafon to
excufe or relieve the obvious Abfurdities of
this Practice.
WHEN you would remember ne'w Things
or Words, endeavour to affociate and connctt
them with feme Words or "Things which you
have well known before, and which are fixed
and ejiablifhed in your Memory. This Aflbci-
ation of Ideas is of great Importance and
Force, and may be of excellent Ufe in many
Instances of Human Life. One Idea which
is familiar to the Mind connected with others
which are new and ftrange, will bring thofb
new Ideas into eafy Remembrance. Mare-
nides had got the firfl hundred Lines of Vir-
gz/'s Mneis printed upon his Memory fo per-
fectly, that he knew not only the Order
and Number of every Verfe from one to a
hundred in Perfection, but the Order 2nd
Number of every Word in each Verfe alfo ;
and by this Means he would undertake to
remember two or three hundred Names of
Perfons or Things by forne rational or fan-
taftic Connexion between fome Word in the
Verfe, and fome Letter, Syllable, Property,
or Accident of the Name or Thing to be
remembered, even though they had been re-
T peated
2 74 Of improving PART I.
peated but once or twice at moft in his
Hearing. Animanto practifed much the
fame Art of Memory by getting the Latin
Names of twenty two Animals into his
Head according to the Alphabet, viz. A/I-
nus, BafilifcuS) Cam's, Draco, Elephas, Felis,
Gryfus, tiircus, Juvencus, Leo, Mulus,
Noffua, Ovis t Pant her a, Quadrupes, Rhino-
ceros, Simia, Taurus, Urjus, Xiphias, Hy-
tzna or T<zna, Zibet ta. Mod of thefe he
divided -alfo into four Parts, viz. Head and
Body, Feet, Fins or Wings and Tail, and
by fome arbitrary or chimerical Attachment
of each of thefe to a Word or Thing which
he defired to remember, he committed them
to the Care of his Memory, and that with
good Succefs.
IT is alfo by this Affectation of Ideas,
that we may better imprint any new Idea
upon the Memory by joining with it fome
Circumftance of the Time, Place, Company,
&c. wherein we firft obferved, heard or
learnt it. If we w6uld recover an abfent
Idea, it is ufeful to recollect thofe Circum-
ftances of Time, Place, &c. The Subftance
will many Times be recovered and brought
to the Thoughts by recollecting the Shadow :
A Man recurs to our Fancy by remember-
ing his Garment, his Size, or Stature, his
Office, or Employment, &c. A Beaft, Bird,
or Fiih by its Colour, Figure or Motion,
by
CHAP. XVII. the Memory. ,
by the Cage or Court- Yard or Ciftern
wherein it was kept, &c.
To this Head alfo we may refer that Re-
membrance of Names and Things which
may be derived from our Recollection of their
Likenefs to other Things which we know j
either their Refemblance in Name, Charac-
ter, Form, Accident, or any thing that be-
longs to them. An Idea or Word which has
been loft and forgotten has been often re-
covered by hitting upon fome other kindred
Word or Idea, which has the neareft Refem-
blance to it, and that in the Letters, Sylla-
bles or Sound of the Name, as well as Pro-
perties of the Thing.
IF we would remember Hippocrates or
Galen or Paracelfus, think of a" Phyfician's
Name, beginning with H, G, or P. If we
will remember Ovidius Najo, we may re-
prefent a Man with a great Nofe; if Plato,
we may think upon a Perfon with large
Shoulders ; ifCrifpus y we mall fancy another
with curl'd Hair; and fo of other Things.
AND fometimes a new or ft range Idea
may be fixed in the Memory by confider-
ing its contrary or oppofte. So if we can-
not hit on the Word Goliah, the Remem-
brance of David may recover it : Or the
Name of a Trojan may be recovered by
thinking of a Greek, &c.
8. IN fuch Cafes wherein it may be done,
feek after a local Memory, or a, Remembrance
T 2 Of
276 Of Improving PART I.
of what you have read by the Side or Page
where it is written or printed j whether the
right or the left, whether at the Top, the
Middle, or the Bottom ; whether at the
Beginning of a Chapter or a Paragraph, or
the End of it. It has been fome Advantage
for this Reafon to accuftom one's felf to
Books of the fame Edition : And it has
been of conftant and fpecial Ufe to Di-
vines and private Chriftians to be furniih-
ed with feveral Bibles of the fame Edition,
that wherefoever they are, whether in their
Chamber, Parlour or Study, in the younger
or elder Years of Life, they may find the
Chapters and Verfes flanding in the fame
Parts of the Page.
THIS is alfo a great Conveniency to be
obferved by Printers in the New Editions of
Grammars, Pfalms, Teftaments, &c. to print
every Chapter, Paragraph or Verfe in the
fame Part of the Page as the former, that
fo it may yield an happy Affiftance to thofe
young Learners who find, and even feel the
Advantage of a local Memory.
9. LET every thing we define to re-
member be fairly and dijlinftly written and
divided into Periods, with large Characters
in the Beginning, for by this Means we
fhall the more readily imprint the Matter
and Words on our Minds, and recoiled:
them with a Glance, the more remarkable
the Writing .appears to the Eye. This Senfe
con-
CHAP. XVII. the Memory. 277
conveys the Ideas to the Fancy better than
any other; and what we have feen is not fo
foon forgotten as what we have only heard.
What Horace affirms of the Mind or PaJJions
may be faid alfo of the Memory.
Segnius irritant animos demtffa -per aurem
>uam qutffimtoculis fubjeftafidelibus, & qtt<e
Ipfejibi tradit fpeftator.
4
Applied thus in EngKflS:
Sounds which addrefs the Ear are left and die
In onefliort Hour , but that which Jtrikes the Eye
Lives long upon the Mind ; the faithful Sight
Engraves the Knowledge with a Beam of Light.
FOR the Affiftance of weak Memories,
the firft Letters or Words of every Period,
in every Page, may be written in diftincl:
Colours ; yellow, green, red, black, &c. and
if you obferve the fame Order of Colours in
the following Sentences, it may be ftill the
better. This will make a greater Impref-
fion, and may much aid the Memory.
UNDER this Head we may take Notice
of the Advantage which the Memory gains
by having the federal Objects of our Learn-
ing drawn out into Schemes and Tables - y
Matters of Mathematical Science and Natu-
ral Philofophy are not only let into the
Underftanding, but preferved in the Me-
mory by Figures and Diagrams. The Si^
T 3 tuation
378 Of improving PART I,
tuation of the feveral Parts of the Earth are
better learnt by one Day's converting with a
Map or Sea-Chart than by meer reading the
Defcription of their Situation a hundred
times over in Books of Geography. So the
Conflellations in Ajlronomy and their Pofi-
tion in the Heavens, are more eafily remem-
bered by Hemifpheres of the Stars well
drawn. It is by having fuch Sort of Me-
morials, Figures and Tables hung round our
Studies or Places of Refidence or Refort,
that our Memory of thefe Things will be
greatly a {lifted and improved, as I have
fhewn at large in the twentieth Chapter, of
the Ufe of the Sciences.
' J ^/
I MIGHT add here alfo, that once 'writing
over what we defign to remember, and giv-
ing due Attention to what we write, will
fix it more in the Mind than reading it five
times. And in the fame Manner if we had
a Plan of the naked Lines of Longitude
and Latitude, projected on the Meridian,
printed for this Ufe, a Learner might much
more fpeedily advance himfelf in the Know-
ledge of Geography by his own drawing the
Figures of all the Parts of the World upon
it by Imitation, than by many Days Sur-
vey of a Map of the World fo printed.
The fame alfo may be faid concerning the
Conftellations of Heaven drawn by the
Learner on a naked Projection of the Circles
of the Sphere upon the Plan of the Equator.
10. IT
CHAP, XVII. the Memory. 279
10. IT has fometimes been the Practice
of Men to imprint Names or Sentences on
their Memory by taking the firft Letters of
every Word of that Sentence, or of thofe
Names, and making a new Word out of
them. So the Name of the Maccabees is
borrowed from the firft Letters of the He-
brew Words which make that Sentence Mi
Camoka Eael'im Jehovah, i. e. Who is like
thee among the Gods ? Which was written
on their Banners. Jefus Chriji our Saviour
hath been called a Fijh, in Greek IX0T2, by
the Fathers, becaufe thefe are the firft Let-
ters of thofe Greek Words, Jefus Chrifl,
God's Son, the Saviour. So the Word Fibgyor
teaches us to remember the Order of the
feven original Colours as they appear by the
Sun-beams caft through a Prifm on a white
Paper, or formed by the Sun in a Rainbow,
according to the different Refrangibility of
the Rays, viz. Violet, Indigo, Blue, Green,
Tellow, Orange and Red.
IN this Manner the Hebrew Grammarians
teach their Students to remember the Let-
ters which change their natural Pronuncia-
tion by the Infcription of a Dagejh, by ga-
thering thefe fix Letters, Beth, Gimel,
Daletb, Caph, Pe and Thau into the Word
Begadchephat ; and that they might not for-
get the Letters named Quiefcent, viz. #, h t
V and /, they are joined in the Word Ahevi.
T 4 So
2 go Of improving, &c. PART I,
So the univerfal and particular Proportions
in Logic are remembered by the Words Bar-
bara, Celarenty Darii^ &c.
OTHER artificial Helps to Memory may
be juft mentioned here.
DR. Grey in his Book called Memoria
^Technica has exchanged the Figures i, 2,
3, 4, 5, 6, 7, 8, 9, for fome Confonants,
by dy fy f t /, y, py ky n, and fome Vowels,
a, y iy o, iiy and feveral Diphthongs, and
thereby formed Words which denote Num-
bers, which may be more eafily remembered :
And Mr. Lowe has improved his Scheme in a
fmall Pamphlet called Mnemonics delineated,
whereby in feven Leaves he has comprized
almoft an Infinity of Things in Science and
in common Life, and reduced them to a Sort
of Meafure like Latin Verfe ; tho' the Words
may be fuppofed to be very barbarous, being
fuch a Mixture of Vowels and Gonfonants as
are very unfit for Harmony.
BUT after all, the very Writers on this
Subject have confeiled that feveral of thefe
artificial Helps of Memory are fo cumber-
fome as not to be fuitable to every Temper
or Perfon ; nor are they of any Ufe for the
Delivery of a Difcourfe by Memory, nor of
much Service in learning the Sciences : But
they may be fometimes praclifed for the
; aflifting our Remembrance of certain Sen-
tences, Numbers or Names.
CHAP.
CHAP. XVIII. Of determining, &c. 281
CHAP. XVIII.
Of determining a Q^u E s T i o N.
I. TTJHEN a Subject is propofed to
VV y ur Thoughts, conjlder 'whether
It be knoivable at all, or no ; and then whe-
ther it be not above the Reach of your
Enquiry and Knowledge in the prefent State ;
and remember that it is a great Wafte of
Time to bufy yourfelves too much amongft
Unfearcbables : The chief Ufe of thefe Stu-
dies is to keep the Mind humble, by find-
ing its own Ignorance and Weaknefs.
'II. CONSIDER again whether the Mat-
ter be worthy of your Enquiry at all ; and
then, how far it may be worthy of your
prefent Search and Labour according to
your Age, your Time of Life, your Station
in the World, your Capacity, your Pro-
fefljon, your chief Defign and End. There
are many Things worth Enquiry to one
Man, which are not fo to another j and
there are things that may deferve the Study
of the fame Perfon in one Part of Life,
which would be improper or impertinent
at another. To read Books of the Art of
Preaching, or Difputes about Church Difci-
pline, are proper for a Theological Student in
the End of his Academical Studies, but not
at
282 Of determining PART I,
at the Beginning of them. To purfue Ma-
thematical Studies very largely may be ufe-
ful for a Profeffbr of Philofephy, but not for
a Divine.
III. CONSIDER whether the Subjett of
your Enquiry be eafy or difficult ; whether you
have jufficlcnt Foundation or Skill, Furniture
and Advantages Jor the Purfuit of it. It
would be Madnefs for a young Statuary to
attempt at firft to carve a Venus or a Mer-
cury and efpecklly without proper Tools.
And it is equal Folly for a Man to preten^
to make great Improvements in Natural
Philofophy without due Experiments.
IV. CONSIDER whether the Subjett
be any ways ujeful or no, before you engage
in the Study of it: Often put this Queftion
to yourfelves, Cut bono ? to what Purpole ?
What End will it attain ? Is it for the Glory
of God, for the Good of Men, for your
own Advantage, for the Removal of any
natural or moral Evil, for the Attainment
of any natural or moral Good ? Will the
Profit be equal to the Labour ? There are
many fubtle Impertinencies learnt in the
Schools, many painful Trifles even among
the Mathematical Theorems and Problems,
many Difficiles Nuga, or laborious Follies
of various Kinds, which fome ingenious
Men have been engaged in. A due Reflection
upon thefe Things will call the Mind away
i from
CHAP. XVIII. a Quejlion. 283
from vain Amufements, and fave much
Time.
V. CONSIDER what Tendency it has
to make you ivijer and better, as well as to
make you more learned-, and thofe QuefK-
ons which tend to Wifdom and Prudence
in our Conduct among Men, as well as Pie-
ty toward God, are doubtlefs more impor-
tant, and preferable beyond all thofe Enqui-
ries which only improve our Knowledge in
mere Speculations.
VI. IF the Queftion appear to be well
worth your diligent Application, and youy
are furnifhed with the neceflary Requisites
to purfue it, then confider whether it be drejl
up and entangled in more Words than is need-
ful, or contain and include more complicated
Ideas than is necejfary ; and if fo, endeavour
to reduce it to a greater Simplicity and Plain-
nefs, which will make the Enquiry and Ar-
gument eafier and plainer all the Way.
VII. IF it be ftated in an improper, ob-
fcure, or irregular Form, it may be melio-
rated by changing the Phrafe, or tranfpojing
the Parts of it ; but be careful always to
keep the grand and important Point of En-
quiry the fame in your new ftating the
Queftion. Little Tricks and Deceits of So-
phiftry, by fliding in, or leaving out fuch
Words as entirely change the Queftion,
fliould be abandoned and renounced by all
fair
284 Of determining PART I.
fair Dilputants, and honeft Searchers after
Truth.
THE ftating a ^uejlion with Clearnefs
and yitftice goes a great way many times to-
ward the anfwering it. The greateft Part
of true Knowledge lies in a difiintt Per-
ception of Things which are in themfeh.es di-
jtinff ; and fome Men give more Light and
Knowledge by the base fating of the Quejlion
with Peripicuity and Juftice than others
by talking of it in grofs Confujionfor ivhole
Hours together. To jlate a ^ueftion is but
to feparate and difentangle the Parts of it
from one another, as well as from every
thing which doth not concern the Queftion,
and then to lay the difentangled Parts of the
Queftion in due Order and Method : Often-
times without more ado this fully refolves the
Doubt, and (hews the Mind where the Truth
lies, without Argument or Difpute.
VIII. IF the Queftion relate to an Axiom
or firft Principle of Truth, remember that
a long Train of Confequences may depend
upon it, therefore itjhould not be fuddenly
admitted or received.
IT is not enough to determine the Truth
of any Propofition, much lefs to raife it to
the Honour of an Axiom or firft Principle,
to fay, That it has been believed through
many Ages, that it has been received by
many Nations, that it is almoft univerfally
acknowledged, or nobody denies it, that
i it
a $uejlion. 285
it is eftablifhed by Human Laws, or that
temporal Penalties or Reproaches will attend
the Difbelief of it.
IX. NOR is it enough to forbid any Pro-
pojition the Title of an Axiom becaufe it has
been denied by feme Perfons, and doubted of
by others j for fome Perfons have been un-
reafonably credulous, and others have been as
unreafonably fceptical. Then only fhould a
Propofition be called an Axiom or a felf-evi-
dent Truth, when by a moderate Attention
to the Subject and Predicate their Connec-
tion appears in fo plain a Light and fo clear
an Evidence, as needs no third Idea or mid-
dle Term to prove them to be connected.
X. WHILE you are in fearch after Truth
in Queftions of a doubtful Nature, or fuch
as you have not yet throughly examined,
keep up a juft Indifference to either Side of
the Quejlion^ if you would be led honeftly
into the Truth : For a Defire or Inclination
leaning to either Side, biafTes the Judgment
ftrangely; whereas by this Indifference for
every thing but Truth, you will be excited
to examine fairly inftead of prefuming, and
your Ailent will be fecured from going be-
yond your Evidence.
XI. FOR the moft part People are born
to their Opinions, and never queftion the
Truth of what their Family or their Country
or their Party prorefs. 1 hey clothe their
Minds as they do their Bodies after the
Fashion
6 Of determining PART I.
Fafhion in vogue, nor one of a hundred
ever examines their Principles. It is fufpect-
ed of Lukewarmnefs to fuppofe Examina-
tion neceffary, and it will be charged as a
Tendency to Apojlacy if we go about to exa-
mine them. Perfons are applauded for pre-
fuminor they are in the Right, and (as Mr.
Locke faith) he that considers and enquires
into the Reafon of Things is counted a
Foe to Orthodoxy^ becaufe poffibly he may
deviate from fome of the received Doctrines.
And thus Men without any Induftry or Ac-
quifition of their own, (lazy and idle as
they are) inherit local Truths, i. e. the Truths
of that Place where they live, and are inured
to affent without Evidence.
THIS hath a long and unhappy Influence;
for if a Man can bring his Mind once to be
pofitive and fierce for Proportions whofe
Evidence he hath never examined, and that
in Matters of the greateft Concernment,
he will naturally follow- this mort and eafy
Way of judging and believing in Cafes of
lefs Moment, and build all his Opinions
upon infufficient Grounds.
XII. IN determining a Queftion, efpe-
cially when it is a Matter of Difficulty and
Importance, do not take up with partial Exa-
mination, but turn your Thoughts on all
Sides to gather in all the Light you can to-
ward the Solution of it, Take Time, and
ufe all the Helps that are to be attained be-
fore
CHAP. XVIII. a Queftion, 287
fore you fully determine, except only where
prefent Neceflity of Action calls for fpeedy
Determination.
IF you would know what may be called
a partial Examination, take thefe Inftances,
WHEN you examine an Objetf of Senfe,
or enquire into fome Matter of Senfation
at too great a Diftance from the Object, or
in an inconvenient Situation of it, or under
any Indifpofition of the Organs, or any Dif-
guife whatfoever relating to the Medium or
the Organ of the Objeft itfelf; or when you
examine it by the Senfe only, where others
might be employed ; or when you enquire
into it by Senfe only, without the Ufe of the
Under/landing and Judgment and Reafon.
IF it be a Queftion which is to be de-
termined by Reafon and Argument, then your
Examination is partial, when you turn the
Queftion only in one Light and do not turn
it on all Sides ; when you look upon it on-
ly in its Relations and Afpecls to one Sort
of Objects and not to another; when you
confider only the Advantages of it and the
Reafons for it, 'and neglect to think of the
Reafons againft it, and never furvey its In-
conveniencies too: when you determine on
a fudden before you have given yourfelf a
due Time for weighing all Circumftances,
AGAIN,
288 Of determining PART I.
AGAIN, If it be a Queftion of Faff de-
pending upon the Report or Teftimony of Men,
your Examination is but partial, when you
enquire only what one Man or a few fay,
and avoid the Teftimony of others ; when
you only afk what thofe report who were
not Eye or Ear WitnefTes, and neglect thofe
who faw and heard it j when you content
yourfelf with mere loofe and general Talk
about it, and never enter into Particulars ; or
when there are many who deny the Fact,
and you never concern yourfelf about their
Reafons for denying it, but refolve to believe
only thofe who affirm it.
THERE is yet further a Fault in your
partial Examination of any Queftion, when
you refolve to determine it by natural Rea<-
fon only where you might be aflifted by fu-
pernatural Revelation ; or when you decide
the Point by feme Word or Sentence, or
by fome Part of Revelation, without com-
paring it with other Parts, which might
give further Light and better Help to deter-
mine the Meaning.
IT is alfo a culpable Partiality if you ex-
amine fome doubtful or pretended Vijion or
Revelation without the Ufe of Reafon -, or
without the Ufe of that Revelation which is
undoubted and fufficiently proved to be
Divine. Thefe are all Inftances of imperfeff
Examination, and we (bould never determine
CHAP. XVIII. a Quejlion. 289
a Oueftion by one or two Lights where we
^^^__ J +.J
mav have the Advantage of three or four.
> o
XIII. TAKE heed left fome darling No-
tion, fome favourite Hypot he/is y fome be-
loved Doftrine, or fome common but unexa-
mined Opinion ', be made a T^ejl of the Truth
or Falfiood of all other Propofitions about the
fame Subjeff. Dare not build much upon
fuch a Notion or Doctrine till it be very
fully examined, accurately adjufted, and fuf-
ficiently confirmed. Some Perfons by in-
dulging fuch a Practice have been led into
long Ranks of Errors ; they have found
themfelves involved in a Train of Miftakes
by taking up fome pretty Hypothecs or Prin-
ciple, either in Pbilofophy, Politicks, or Reli-
gion, upon flight and insufficient Grounds,
and eftablifhing that as a Teft and Rule by
which to judge of all other Things.
XIV. FOR the fame Reafon have a care
of Juddenly determining any one Quejlion en
ibhicb the Determination of any kindred or
parallel Cafes will eajilj or naturally follow.
Take heed of receiving any wrong Turn in
your early Judgment of Things ; be watch-
ful as far as poffible againft any falfe Biafs
which may be given to the Underftanding,
efpecially in younger Years. The Indul-
gence of fome one filly Opinion, or the
giving credit to one fooliih Fable, lays the
Mind open to be irnpofed upon by many.
The antient Romans were taught to believe
U that
290 Of determining PART I.
that Romulus and Remus the Founders of
their State and Empire were expofed in the
Woods, and nurfed by a Wolf: This Story
"prepared their Minds for the Reception of
any Tales of the like Nature relating to
other Countries, fyogus Pompeius would
in force the Belief that one of the antient Kings
cf Spain was alfo nurfed and fuckled by a Hart,
from the Fable of Romulus and Remus. It
was by the fame Influence they learned to
give up their Hopes and Fears to Omens and
Scothfaying, when they were once perfuaded
that the Greatnefs of their Empire and the
Glory of Romulus their Founder were pre-
dicted by the happy Omen of twelve Vul-
tures appearing to him 'when he fought where
to bid id the City. They readily received all
the following Legends of Prodigies, Augu-
ries and Prognc/licks for many Ages
together, with which Livy has furnifhed his.
huge Hiftory.
So the Child who is once taught to be-
lieve any one Occurrence to be a good or evil
Omen, or any Day of the Month or Week
to be lucky or unlucky, hath a wide Inroad
made on the Soundnefs of his Underftand-
jng in the following Judgments of his Life;
he lies ever open to all the filly Irnprefiions
and idle Tales of Nurfes, and imbibes many
a fool ifli Story with Grecdinefs, which he
HU! ft unlearn again if ever he become ac-
quainted with Truth and Wifdom.
XV.
CHAP. XVI II. a QueJIion. 291
XV. HAVE a care of interefling your
warm and religions Zeal in thofe Matters
which are not diffidently evident in them-
felves, or which are not fully and through-
ly examined and proved : For this Zeal,
whether right or wrong, when it is once
engaged, will have a powerful Influence to
eftabli(h your own Minds in thofe Doctrines
which are really doubtful, and to flop up
all the Avenues of further Light. This
will bring upon the Soul a Sort of facred
Aive and Dread of Herefy j with a Divine
Concern to maintain whatever Opinion you
have efpoufed as Divine, though perhaps
you have efpoufed it without any juft Evi-
dence, and ought to have renounced it as
falfe and pernicious.
WE ought to be zealous for the mod
important Points of our Religion, and to
contend earnejlly for the Faith once delivered to
the Saints j but we ought not to employ this
facred Fervour of Spirit in the Service of any
Article till we have feen it made out with
plain and flrong Conviction, that it is a
necefiary or important Point of Faith or
Practice, and is either an evident Dictate of
the Light of Nature, or an afllired Article
of Revelation. Zeal muft not reign over
the Powers of our Underjlandi?2g> but obey
them : God is the God of Light and Truth,
a God of Reafbn and Order, and he never
requires Mankind to ufe their natural Fa-
ll 2 culties
292 Of determining. PART I.
culties amifs for the Support of his Caufe.
Even the mod myfterious and fublime Doc-
trines of Revelation are not to be believed
without a jufl Reafon for it ; nor mould our
pious Affections be engaged in the Defence
of them, till we have plain and convincing
Proof that they are certainly revealed, though
perhaps we may never in this World attain
to fuch clear and diftindl Ideas of them as we
defire.
XVI. As a warm Zeal ought never to
be employed in the Defence of any revealed
Truth, till our Reafon be well convinced of
the Revelation; fo neither ihould Wit and
Banter, "Jefl and Ridicule, ever be indulged
to oppofe and affault any Doctrines of pro-
fefled Revelation, till' Reafon has proved they
are not really revealed : And even then thefc
Methods mould be ufed very feldom, and
with the utmoft Caution and Prudence.
Raillery and Wit were never made to anfwer
our Enquiries after Truth, and to determine
a Queftion of rational Controveriy ; though
they may fometimes be ferviceable to ex-
pofe to Contempt thofe incontinent Follies
which have been firft abundantly refuted by
Argument ; they ferve indeed only to cover
Nonfenfe with Shame, when Reafqn has firft
proved it Jo be mere Non/enfe.
IT is therefore a filly and moft unrea-
fonable Teft which fome of our Deijh have
introduced to judge of Divine Revelation,
viz.
CHAP. XVIII. a $ueftion. 293
viz. 70 try if it will bear Ridicule and
Laughter. They are effectually beaten in
all their Combats at the Weapons of Men,
that is, Reafon and Argument ; and it would
not be unjuft (though it is a little uncourtly)
to fay that they would now attack our Religion
with the Talents of a vile Animal, that is,
Grin, and Grimace.
1 CANNOT think that zjefter or a Monkey,
a Droll or a Puppet, can be proper Judges
or Deciders of Controverfy. That which
drefles up all Things in Difguife, is not like-
ly to lead us into any juft Sentiments about
them. Plato or Socrates, Ctefar or Alexan-
der^ might have a Fool's Coat clapt upon
any of them, and perhaps in this Difguife,
neither the Wifdom of the one, nor the Ma-
jefly of the other, would fecure them from
a Sneer ; this Treatment would never inform
us whether they were Kings or Staves, whe-
ther they were Fools or Philofophers. The
ftrongeft Reafoning, the beft Senfe, and the
politeil Thoughts, may be fet in a moft ri-
diculous Light by this grinning Faculty :
The moft obvious Axioms of eternal Truth
may be dreft in a very foolim Form, and
wrapt up in artful Abfurdities by this Ta-
lent ; but they are Truth and Reafon and
good Senfe ftill. Euclid with all his De-
monftrations might be ib covered and over-
whelmed with Banter, that a Beginner in
the Matbematicks might be tempted to doubt
U 3 whether
294 Of determining PART I.
whether his Theorems were true or no, and
to imagine they could never be ufeful,
weaker Minds might be eafily prejudiced
againft the noblefl Principle of Truth and
Goodnefs : And the younger Part of Man^
kind might be beat off from the Belief of
the moft ferious, the moft rational and im-
portant Points even of natural Religion by
the impudent Jells of a profane Wit. The
moral Duties of the civil Life, as well as the
Articles of Chrijlianity^ may be painted over
with the Colours of Folly and expoied upon
a Stage, fo as to ruin all focial and perfonal
Virtue among the gay and thoughtlefs Part of
the World.
XVII. IT mould be obferved alfo, that
thefe -very Men cry out loudly againft the
Ufe of all fevere Railing and Reproach in
Debates, all Penalties and Perfections of the
State, in order to convince the Minds and
Confciences of Men, and determine Points
of Truth and Error. Now I renounce
thefe penal and fmarting Methods of Con-
viction as much as they do, and yet I think
ftill thefe are every whit as wife, as juft, and
as good for this Purpofe, as Banter and Ri-
dicule. Why mould public Mockery in print,
or a merry Joke upon a Stage, be a better
Teft of Truth than fevere railing Sarcafms
and public Perfections and Penalties? Why
mould more Light be derived to the Under-
ftanding by a Song of fcurnlous Mirth, or a
3 witty
CHAP. XVIII. a Queftion. 295
witty Ballad, than there is by a rude Cudgel?
When a Profeflbr of any Religion is fet up
to be laughed at, I cannot lee how this
fhould help us to judge of the Truth of his
Faith any better than if he were icourged.
The Jeers of a Theatre, the Pillory and the
Whipping-Poft are very near a-kin. When
the Perfon or his Opinion is made the Jeft
of the Mob, or his Back the Shambles of the
Executioner, I think there is no more Con-
viction in the one than in the other.
XVIII. BESIDES, fuppofing it is but bare-
ly poffible that the great God mould reveal
his Mind and Will to Men by Miracle, Vi-
iion or Infpiration, it is a Piece of Contempt
and profane Infolence to treat any tolerable
or rational Appearance of fuch a Revelation
with Jejl and Laughter, in order to find
whether it be divine or no. And yet if this
be a proper Teft of Revelation, it may be
properly applied to the True as well as the
Falfe, in order to diftinguim it. Suppofe a
Royal Proclamation were fent to a diftant
Part of the Kingdom, and fome of the Sub-
jects mould doubt whether it came from the
King or no ; is it pofiible that Wit and Ri-
dicule mould ever decide the Point ? Or
would the Prince ever think himielf treated
with juft Honour to have his Proclamation
canvarTed in this Manner on a public Stage,
and become the Sport of Buffoons in order
U 4 to
296 Of determining PART I.
to determine the Queftion, Whether it is the
Word of a King or no ?
LET fuch fort of Writers go on at their
cleared Peril, and fport themfehes in their
own Deceivings ; let them at their Peril make
a J,eft at the Bible, and treat the facred Ar-
ticles of Chriftianity with Scoff and Merri-
ment : But then let them lay afide all their
Pretences to Rcafon as well as Religion ; and
as they expofe themfelves hy fuch Writings
to the Negleft and Contempt of Men, fo
let them prepare to meet the Majefty and In-
dignation of God without timely Repen-
tance.
XIX. I N reading phikfophical, moral or
^eligious Controverfics, never raife your Efteem
of any Opinion by the AiTurance and Zeal
wherewith the Author afferts it, nor hy
the higheft Praifes he beftows upon it : Nor
on the other hand, let your Efteem of
an Opinion be abated, nor your Averfion to
it raifed by the fupercilious Contempt caft
upon it by a warm Writer, nor by the fove-
reign Airs with which he condemns it. Let
the Force of Argument alone influence your
AfTent or DhTent. Take care that your Soul
be not warped or biaffed on one Side or the
other by any Strains of flattering or abuiive
Language ; for there is no Queftion whatfo-
.ever but hath fome fuch Sort of Defenders
and Oppofers. Leave thofe Writers to their
own Follies who, pra<ftife thus upon the
Weakqefs
CHAP. XVIII. a Queftlon. 297
Weaknefs of their Readers without Argu-
ment ; leave them to triumph in their own
fancied PofTeflions and Victories : It is often
times found that their Pofleffions are but a
Heap of Errors, and their boafted Victories
are but overbearing Noiie and Clamour to
filence the Voice of Truth.
IN Pbilofopby and Religion the Bigots of
all Parties are generally the moft pofitive,
and deal much in this Sort of Arguments.
Sometimes thefe are the Weapons of Pride,
for a haughty Man fuppofes all his Opi-
nions to be infallible, and imagines the con-
trary Sentiments are ever ridiculous and
not worthy of Notice. Sometimes thefe
Ways of talking are the mere Arms of Ig-
norance : The Men who ufe them know
little of the oppofite fide of the Queftion,
and therefore they exult in their own vain
Pretences to Knowledge, as though no Man
of Senfe could oppofe their Opinion. They
rail at an Objection againft their own Senti-
ments, becaufe they can find no other An-
fwer to it but Railing. And Men of Learn-
ing by their exceffive Vanity have been
fometimes tempted into the fame infolent
Practice as well as the Ignorant.
YET let it be remembered too, that there
are fome Truths fo plain and evident, that
the Oppofition to them is flrange, unac-
countable, and almoft monftrous : And
in Vindication of fuch Truths a Writer of
3 g od
2 9 8 Cy determining PART!.
good Senfe may fometimes be allowed to ufe
a Degree of Afliirance, and pronounce them
flrongly with an Air of Confidence, while
he defends them with Reafons of convincing
Force.
XX. SOMETIMES a ^ueftion may be pro-
pofed which is of Jo large and extenfive a
Nature, and refers tofucb a Multitude of Sub-
Jeffs, as ought not in Juftice to be determined
at once by a Jingle Argument or Anfwer : As if
one mould alk me, Are you a profefled Dif-
ciple of the Stoicks or the Platonijls? Do
you receive and affent to the Principles of
Gajendus, Defcarfes, or Sir Ifaac Newton ?
Have you chofen the Hypothefis of Tycho or
Copernicus ? Have you devoted yourfelf to
the Sentiments of Ar minim or Calvin ? Are
your Notions Epifcopal^ Prejbyterian or /-
dependant? &c. I think it may be very
proper in fuch Cafes not to give an Anfwer
in the Grofs, but rather to enter into a
Detail of Particulars, and explain one's own
Sentiments. Perhaps there is no Man nor
Set of Men upon Earth whofe Sentiments
I entirely follow. God has given me Rea-
fon to judge for myfelf, and though I may
fee fufficient Ground to agree to the greateft
Part of the Opinions of one Perfon or Party,
yet it does by no Means follow that I fhould
receive them all. Truth does not always go
by the Lump, nor does Error tin&ure and
fpoil
CHAP. XVIII. a Queftion. 299
fpoil all the Articles of Belief that fome one
Party profeffes.
SINCE there are Difficulties attend every
Scheme of human Knowledge, it is enough
for me in the main to incline to that Side
which has the feweft Difficulties; and I
would endeavour as far as poffible to cor-
rect the Miftakes or the harfh Expreffions of
one Party, by foftening and reconciling
Methods, by reducing the Extremes, and
by borrowing forne of the beft Principles or
Phrafes from another. Cicero was one of the
greateft Men of Antiquity, and gives us an
Account of the various Opinions of Philofo-
phers in his Age ; but he himfelf was of the
Ecleftifk Seel, and chofe out of each of them
fuch Portions as in his wifeft Judgment came
neareft to the Truth.
XXI. WHEN you are called in the
Courfe of Life or Religion to judge and de-
termine concerning any Queftion, and to
affirm or deny it, Take a full Survey of the
Objections againft it as well as of the Argu-
ments for it, as far as your Time and Cir-
cumflames admit, and /ee on which Side the
Preponderaticn falls. If either the Objections
againft any Proportion, or the Arguments
for the Defence of it, carry in them moft
undoubted Evidence, and are plainly unan-
fwerable, they will and ought to conftrain
the AfTent, though there may be many feem-
jng Probabilities on the other bide, which
at
300 Of determining. PART I.
at firft Sight would flatter the Judgment to
favour it. But where the Reafons on both
Sides are very near of equal Weight, there
Sufpenfion or Doubt is our Duty, unlefs in
Cafes wherein prefent Determination or
Practice is required, and there we muft aft
according to the prefent appearing Prepon-
deration of Reafons.
XXII. IN Matters of Moment and Im-
portance , it is our Duty indeed to feek after
certain and conclu/i^e Arguments, (if they
can be found) in .order to determine a
Queftion : But where the Matter is of little
Confequence, it is not worth our Labour to
fpend much Time in feeking after Certainties-,
it is fufficient here, if probable Reafons offer
themlelves. And even in Matters of greater
Importance, efpecially where daily Practice
is neceffary, and where we cannot attain
any fufficient or certain Grounds to determine
a Queftion on either Side, we muft then
take up with fuch probable Arguments as we
can arrive at. But this general Rule fhould
be obfervecj, 'viz. To take heed that our
AfTent be no ftrotiger, or rife no higher ,in
the Degree of it, than the probable Argument
will fupport.
XXIII. THERE are many Things even
irt Religion, as well as in Philofopby and the
Civil Life, which we believe with very dif-
ferent Degrees of Affent, and this is or {hould
be always regulated according to the diffe-
rent
CHAP. XVIII. a Queftion. 301
rent Degrees of Evidence which we enjoy :
And perhaps there are a thoufand Grada-
tions in our AiTent to the Things we believe,
becaufe there are thoufands of Circum-
ftances relating to different Queftions, which
increafe or diminifli the Evidence we have
concerning them, and that in Matters both
of Reafon and Revelation.
/ believe there is a God y and that Obe-
dience is due to him from every reasonable
Creature : This I am moft fully allured
of, becaufe I have the ftrongeft Evidence,
lince it is the plain Dictate both of Keafon and
Revelation.
AGAIN, I believe there is a future Refur-
reffiion of the Dead, becaufe Scripture tells
us fo in the plained Terms, though Reafon
fays nothing of it. / believe alfb that the
fame Matter of our Bodies which died (in Part
at lead) flail arife-, but I am not fo fully
allured of this Circumltance, becaufe the
Revelation of it is not quite fo clear and
exprefs. Yet further, / believe that the good
Men who were acquainted here on Earth
Jkall know each other in Heaven; but my
Perfuafion of it is not abfolutelv certain,
becaufe my Aflent to it arifes only from cir-
cumftantial Reafonings of Men upon what
God has told us, and therefore my Evi-
dences are not ftrong beyond a Poffibiiity
of Miftake. This Direction cannot be too
often repeated, that our Ajfcnt ought always
'to
302 Of detef mining P A R T I .
to keep pace with our Evidence, and our Be-
lief of any Proportion mould never rife
higher than the Proof or Evidence we have
to fupport it, nor fhould our Faith run fafter
than right Reafon can encourage it.
XXIV. PERHAPS it will be objected here,
Why then does our Saviour in the Hifiories of
the Gofpel fo much commend a flrong Faith,
and lay out both his miraculous Benefits and
Ms Praijes upon feme of thofe poor Creatures of
little Reafonmg, who profejt an ajjured Belief of
bis Commijjion and Power to heal them ?
1 anfwer, The God of Nature has given
every Man his own Reafon to be the Judge
of Evidence to himfelf in particular, and to
direct his AfTent in all Things about
which he is called to judge ; and even the
Matters of Revelation are to be believed by
us, becaufe our Reafon pronounces the Re-
velation to be true. Therefore the great
God will not, or cannot, in any Inftances
require us to afTent to any Thing without
reafonable or fufficient Evidence, nor to be-
lieve any Propqfition more ftrongly than
what our Evidence for it will fupport. We
have therefore abundant Ground to believe
that thofe Perlbns of whom our Saviour re-
quires fuch ajfirdng Faith, or whom he com-
mends for their ftrong Faith, had as ftrong
and certain Evidence of his Power and Com-
miffion from the credible and incontestable
Reports they had heard of his Miracles,
which
CHAP. XVIII. a Queftion. 303
which were wrought on purpofe to give
Evidence to his Commiffion *. Now in
fuch a Cafe both this flrong Faith and the
open Profeffion of it were very worthy of
publick Encouragement and Praife from our
Saviour, becaufe of the great and publick
Oppolition which the Magiftrates and the
Priefts and the Doctors of the Age made
againft Jefus 'the Man of Nazareth, when
he appeared as the Meffiah.
AND befides all this it may be reafon-
ably fuppofed, with regard to fome of thofe
ftrong Exercifes of Faith which are required
and commended, that thefe Believers had
fome further Hints of inward Evidence and
immediate Revelation from God himfelf ; as
when St. Peter confefles Chrtft to be the Son
of God, Matth. xvi. 16, 17. our blefled Savi-
our commends him, faying, Blejfed art thou y
Simon Bar-jona, but he adds, Flejh and Blood
hath not revealed it unto tbce, but my Father
which is in Keaven.
* When our Saviour gently reproves Thomas for his
Unbelief, John xx. 29. he does it in thefe Words, Becaufe
thou haft feen me, Thomas, thou haft believed : Blejjed
are they 'who have not feen, and yet have believed, i. e.
Blefied are they who, though they have not been fa-
voured with the Evidence of their Senfes as thou haft
been, yet have been convinced by the reafonable and
futncient moral Evidence of the well-grounded Report
of others, and have believed in me upon that Evidence.
Of this moral Evidence Mr. Ditton write* exceeding well ia
bis Book of the Rcfurreftion cfCbriji.
304 Of determining. PART L
AND the fame may be faid concerning
the Faith of Miracles^ the Exercife whereof
was fometimes required of the Difciples and
others, /. e. when by inward and divine In-
fluences God aflured them fuch Miracles
fhould be wrought, their Obedience to and
Compliance with thefe divine Illuminations
was expected, and commended. Now this
fupernatural Infpiration carried fufficient Evi-
dence with it to them as well as to the antient
Prophets, though we who never felt it are
not fo capable to judge and diftinguifh it.
XXV. WHAT is faid before concerning
Truth or DftfrJnes, may be alfo affirmed con-
cerning Duties -, the Reafon of both is the
lame j as the one are Truths for our Specu-
latiotiy the others are Truths for our Practice.
Duties which are exprefsly required in the
plain Language of Scripture, or dictated by
the moft evident reafoning upon firft Princi-
ples, ought to bind our Confciences more
than thofe which are but dubioufly inferred,
and that only from occafional Occurrences,
Incidents and Circumftances : As for In-
ftance, I am certain that / ought to pray to
God ; my Confcience is bound to this, be-
cauie there are mod evident Commands for it
to be found in Scripture, as well as to be de-
rived from Reafon. I believe alfo that I may
pray to God either by a written Form, or with-
out one, becaufe neither Reafon nor Revela-
tion exprefsly requires either of thefe Modes
of
CHAP.' XVIII. a Quejlion. 305
of Prayer at all Times, or forbids the other.
I cannot therefore bind my Confcience to
practife the one ib as utterly to renounce the
other 3 but I would praclife either of them as
my Reafon and other Circumftances direct me.
AGAIN, I believe that Chrifliam ought to
remember the Death of Chrift by the Symbols
of Bread and Wine ; and I believe there
ought to be Pajlors in a Chrifiian Clmrch feme
ivay ordained or fet apart to lead the Wor-
flip) and to bkfi and diflribute thefe Elements ;
. but the laft of thefe Practices is not fo
exprefsly directed, prefcribed and required
in Scripture as the former ; and therefore
I feel my Confcience evidently bound to
remember the Death of Cbrtft with fome So-
ciety of Chriftians or other, fince it is a
moft plain Command, though their Me-
thods of ordaining a Paftor be verv difre-
O J
rent from other Men, or from my own
Opinion ; or whether the Perfon who dif-
tributes thefe Elements be only an occa-
fional or a fettled Administrator ; fince none
of thefe Things are plainly determined in
Scripture. I muft not omit or neglect an
exprefs Command becaufe fome unneceffary
Circumftances are dubious. And I truft I
fhall receive Approbation from the God of
Nature and from Jejus my Judge at the
laft Day, if I have endeavoured in this
manner to believe and practiie every Thing
in proportion to the Degree of Evidence
X which
306 Of determining PART 1
which God has given me about it, or which-
he has put me into a Capacity to feek and ob-
tain in the Age and Nation wherein I live.
)uety, WHETHER the obftinate Deijl*
and the Fatali/h of Great Britain will find
fufficient Apology from this Principle ? But
I leave them to venture the awful Experi-
ment.
XX Vl. We may obferve thefe three Rules
in judging of Probabilities which are to be de-
termined by Reafon, relating either to things
paft or things to come.
1 . THAT which agrees mofl with the Con-
ftitution of Nature carries the greatefl Proba-
bility in it, where no other Circumftance ap-
pears to counterpoife it : As, if I let loofe
a Greyhound within fight of a Hare upon a
large Plain, there is great Probability the
Greyhound will feize her - y that a thoufand
Sparrows will fly away at the Sight of a
Hawk among them.
2. THAT which is mojl conformable to the
conflant Obfervations of Men y or to Experi-
ments frequently repeated, is mod: likely to be
true : As, That a Winter will not pals away in
England without fome Froft and Snow ; That
if you deal out great Quantities of ftrong Li-
quor to the Mob, there will be many drunk ^
That a large AfTembly of Men will be of dif-
ferent Opinions in any doubtful Point ; That
a Thief will make his Efcape out of Prifon if
the Doors of it are unguarded at Midnight.
3- IN
CHAP. XVIII. a Quejltori. 307
3. IN Matters of Fad which are paft or
preient, where neither Nature, nor Obfer-
vation, nor Cuilom gives us any fufficient
Information on either Side of the Queftion,
there we may derive a Probability from the
Attejlation of wife and honejl Men by Word or
Writing, or the concurring WitneJJes of Mul-
titudes who have feen and known what they
relate, &c. This Teftimony'm many Cafes will
arife to the Degree of moral Certainty. So
we believe that the plant Tea grows in
China ; and that the Emperor of the Turks
lives at Conjlantinople -, that Julius Cczfar con-
quered France ; and that Jefus our Saviour
lived and died in Judtea j that thoufands
were converted to the Chrijlian Faith in a
Century after the Death of Chrlft ; and that
the Books which contain the Ckriftian Re-
ligion are certain Hiilories and Epiftles which
were written above a thoufand Years ago.
There is an infinite Variety of fuch Propo-
fitions which can admit of no , reafonable
Doubt, though they are not Matters which
are direclly evident to our own Senfes or our
mere reaioning Powers.
XXVII. WHEN a Point hath been well
examined, and our own Judgment fettled
upon juft Arguments in our manly^ Age, and
after a large Survey of the Merits of the
Caufe, it would be a Weaknefs for us always
to continue fluttering in fufpenfe. We ought
therefore to ftand firm in fuch well efta-
X 2 blimed
308 Of determining PART f,
limed Principles, and not be tempted to
change and alter for the fake of every Dif-
ficulty, or every occasional Objection. We
are not to be carried about with every flying
Dotfrine, like Children, toJJ'ed to and fro, and
wavering with the Wind. It is a good 'Thing
to have the Heart eftabliflxd with Grace, not
with Meats -, that is, in the great Doctrines
of the Gofpel of Grace, and in Jefus Chrijt
who is the fame Tefterday, To-day and for
ever-, but it is not fo necefTary in the more
minute Matters of Religion, fuch as Meats
and Drinks, Forms and Ceremonies, which
are of lefs Importance, and for which Scrip-
ture has not given fuch exprefs Directions.
This is the Advice of the great Apoftle,
Eph. iv. 14. Heb. xiii. 8, 9.
IN fhort, thofe Truths which are the
Springs of daily Practice fhould be fettled as
foon as we can with the Exercife of our
beft Powers, after the State of Manhood :
But thofe Things wherein we may poffibly
rniflake, mould never be fo abfolutely and
finally eftablimed and determined as though
we were infallible. If the Pajnfts of Great
"Britain had indulged fuch a refolute Eftab-
limment and ArTurance in the Days of King
Henry the VIII Ih or Queen Elizabeth, there
never had been a Reformation: Nor would
any Heathen have been converted even un-
der the Miniftry of St. Paul, if their obfti-
nate Settlement in their Idolatries had kept
their
CHAP. XVIII. a Queftiw. 309
their Eyes fhut againfl all further Light:
Yet this fhould not hinder us from fettling
our moft important Principles of Faith and
Practice, where Reafon fhines with its clear-
eft Evidence, and the Word of God plainly
determines Truth and Duty,
XXVIII. But let us remember alfo that
though the Gofpel be an infallible Revela-
tion, we are but fallible Interpreters, when
we determine the Senfe even of fome im-
portant Proportions written there ; and there-
fore though we feem to be eftablifhed in the
Belief of any particular Senfe of Scripture,
and though there may be jurt calls of Pro-
vidence to profefs and fubfcribe it, yet there
is no need that we mould refolve or pro-
mife, fubfcribe or fwear never to change
our Mind, fince it is poffible in the Nature
and Courfe of Things we may meet with
fuch a folid and fubftantial Objection, as
may give us a quite different View of Things
from what we once imagined, and may lay
before us fufficient Evidence of the con-
trary. We may happen to find a fairer
Light caft over the fame Scriptures, and fee
Reafon to alter our Sentiments even in fome
Points of Moment. Sic fentio, fie fentiam,
i. e. fo I believe, and fo I will believe, is the
Prifon of the Soul for Life-time, and a Bar
againfl: all the Improvements of the Mind.
To impofe fuch a Profeffion on other Men
jri Matters not abfolutely neceiTary and not
X 3 abfolute-
310 Of enquiring into PART I.
abfolutely certain, is a criminal Ufurpation
and Tyranny over Faith and Confcience,
and none has Power to require it but an in-
fallible Dictator.
XIX.
Of enquiring into CAUSES and
EFFECTS.
SOME Effects are found out by their
Caufes, ' and fome Caufes by their Ef-
fects. Let us confider both thefe.
I. WHEN we are enquiring into the
Caufes of any particular Ejfeff or Appear-
ance, either in the World of Nature, or in
the civil or moral Concerns of Men, we
may follow this Method.
1. CONSIDER what Effects or Appear-
ances you have known of a kindred Nature,
and what have been the certain and real
Caufes of them ; for like JZffetfs have gene-
rally like Caujes, efpecially when they are
found in the fame Sprt ofSubjetfs.
2. CONSIDER what are the feveral pof-
fible Caufes which may produce fuch an Ef-
fedt : and find out by fome Circumfrances
how many of thofe pofiible Caufes are ex-
cluded
CHAP. XIX. Caufes and Effe&s. 311
eluded in this particular Cafe : Thence pro-
ceed by Degrees to the probable Caitfes, till
a more clofe Attention and Infpeclion fhall
exclude forne of them alfo, and lead you
gradually to the real and certain Caufe.
3. CONSIDER what things preceded fuch
an Event or Appearance, which- mi^ht have
any Influence upon it; and though we can-
not certainly determine the Cauie of any
Thing only from its going before the Ef-
fect, yet among the many Forerunners we
may probably light upon the true Cauie by
further and more particular Enquiry.
4. CONSIDER whether one Caufe be fuf-
ficient to produce the Effect, or whether it
does not require a Concurrence of fever al
Caufes ; and then endeavour as far as poffible
to adjuft the Degrees of Influence that each
Caufe might have in producing the Effect,
and the proper Agency and Influence of each
of them therein.
So in Natural Philofophy, if I would find
what are the Principles or Caufes of that
Senfation which we call Heat when I ftand
near the Fire; here I mall find it is necef-
fary that there be an Agency of the Particles
of Fire on my Flefh, either mediately by
themfelves, or at lead by the intermediate
Air; there muft be a particular Sort of
Motion and Yellication impreft upon my
Nerves ; there muft be a Derivation of that
Motion to the Brain ; and there muft be an
X 4 Atten-
312 Of enquiring into PART I.
Attention of my Soul to this Motion : If ei-
ther of thefe are wanting the Senfation of
Heat will not be produced.
So in the moral World, If I enquire into
the Revolution of a State or Kingdom, per-
haps I find it brought about by the Tyranny
or Folly of a Prince, or by the Difaffeclion
of his own Subjects; and this Difaffection
and Oppofition may arife either upon the
Account of Impofitions in Religion, or In-
juries relating to their civil Rights ; or the
Revolution may be effected by the Invafion
of a foreign Army, or by the Oppofition of
fome Perfon at Home or Abroad that lays
claim to the Government, &c. or a Hero
who would guard the Liberties of the Peo-
ple j or by many of thefe concurring toge-
ther j then we muft adjuft the Influences of
each as wifely as we can, and not afcribe the
whole Event to one of them alone.
II. WHEN we are enquiring into the
Eff'ctfs of any particular Cauje or Caufes, we
may follow this Method.
1. CONSIDER diligently the Nature of every
Caufe apart, and obferve what Effect every Part
or Property of it will tend to produce.
2. CONSIDER the Caufes united together
in their feveral Natures, and Ways of Opera-
tion ; enquire how far the Powers or Pro-
perties of one will hinder or promote the
Effects of the other, and wifely balance the
Proportions of their Influence,
3. CON-
CHAP. XIX. Caufes and Ejfetfs. 313
3. CONSIDER what the Subjetf is, in or
upon- which the Caufe is to operate: For the
fame Caufe on different Subjects will often-
times produce different Effects, as the Sun
which foftens Wax will harden Clay.
4. BE frequent and diligent in making all
proper Experiments, in fetting fuch Caufes
at work whofe Effects you defire to know,
and putting together in an orderly Manner
fuch Things as are moft likely to produce
forne ufeful Effects, according to the beft
Survey you can take of all the concurring
Caufes and Circumftances.
5. OBSERVE carefully all the Events
which happen either by an occafional Con-
currence of various Caufes, or by the in-
duftrious Application of knowing Men :
And when you fee any happy Effect certainly
produced, and often repeated, treafure it up
together with the known Caufes of it amongft
your Improvements.
6. TAKE a juft Survey of all the Cir-
cumflances which attend the Operation of
any Caufe or Caufes, whereby any fpecial
Effect is produced ; and find out as far as
poffible how far any of thofe Circumftances
had a Tendency either to obftruct or pro-
mote or change thofe Operations, and confe-
quently how far the Effect might be influen-
ced by them,
IN this manner Pbyficians practife and im-
prove their Skill. They confider the vari-
ous
314 Of enquiring into PART I.
ous known Effects of particular Herbs or
Drugs, they meditate what will be the
Effect of their Compofition^ and whether the
Virtues of the one will exalt or diminifli
the Force of the other, or correct any of its
nocent Qualities. Then they obferve the
native Conftitution, and the prefent Tem-
per or Circumftances of the Patient, and
what is likely to be the Effect of fuch a
Medicine on fuch. a Patient. And in all un-
common Cafes they make wife and cautious
Experiments, and nicely obferve the Effects
of particular compound Medicines on different
Conflitutions and jn different Difeafes, and by
thefe Treafuries of juft Obfervations they grow
up to an honourable Degree of Skill in the
of Healing.
So the Preacher confiders the Doctrines
ea/otTS, the Precepts, the Promifes y and
hreatnings of the Word of God, and what
are the natural Effects of them upon the
Mind ; he corifiders what is the natural
tendency of fuch a Virtue or jiich a Vice-,
he is well apprized that the Reprefentation of
ibme of theie Things may convince the Un-
derftanding, forne may terrify the Confer-
ence, fome may allure the flothful, and
fome encourage the defponding Mind 5 he
obferves the "Temper of hh Hearers^ or of
any particular Perfon that cbnverfes with
him' about things facred, and he judges what
\vill be the Effect's of each Representation
CHAP. XIX. Caufes and Effects. 3 1 5
on fuch Perfons; he reviews and recol-
lects what have been the Effects of fome
fpecial Parts and Methods of his Miniftry ;
and by a careful Survey of all thefe he at-
tains greater Degrees of Skill in his facred
Employment.
Note, IN all thefe Cafes we muft dif-
tinguifh thofe Caufes and Effects which are
naturally and necejjarily connected with each
other, from thole which have only an acci-
dental or contingent Connexion. Even in thofe
Caufes where the Effect is but contingent, we
may fometimes arrive at a very high De-
gree of Probability ; yet we cannot arrive at
fuch Certa;nty as where the Caufes operate by
an evident and natural NeceJJity, and the Ef-
fects necefTarily follow the Operation.
See more on this Subject, Logic, Part II.
Chap. V. Sect. 7. Of the Principles and Rules
vf judging concerning 'Things paft, prefint and to
, by the mere Ufe of Reafon.
CHAP.
316 Of the Sciences, PART I.
CHAP. XX.
Of the Sciences^ and their Ufe m
particular ProfeJJlons*
I. ' | \HE bejl 'way to learn any Science*
is to begin with a regular Syftem,
or a fhort and plain Scheme of that Science,
well drawn up into a narrow Compafs,
omitting the deeper and more abftrufe Parts
of it, and that alfo under the Conduct and
Inftruclion of feme fkilful Teacher. Syf-
tems are neceflary to gj?e an entire and
comprehenfive View of the feveral Parts of
any Science, which may have a mutual In-
fluence toward the Explication or Proof of
each other : Whereas if a Man deals al-
ways and only in EJ/ays and Difcourfes on
particular Parts of a Science, he will never
obtain a diftind: and juft Idea of the whole,
and may perhaps omit fome important Part
of it after feven Years reading of fuch occa-
fional Difcourfes.
FOR this Reafon young Students mould
apply themfelves to their Syftems much more
than Pamphlets. That Man is never fo fit
to judge of particular Subjects relating to any
Science, who has never taken a Survey of
the whole.
IT
CHAP. XX. and their life, &c. 317
IT is the Remark of an ingenious Writer,
fhould a barbarous Indian, who had never
feen a Palace or a Ship, view their feparate
and disjointed Parts, and obferve the Pillars,
Doors, Windows, Cornices and Turrets of
the one, or the Prow and Stern, the Ribs and
Mafts, the Ropes and Shrowds, the Sails and
Tackle of the other, he would be able to
form but a very lame and dark Idea of either
of thofe excellent and ufeful Inventions. In
like manner, thofe ivho contemplate only
the Fragments or Pieces broken off from
any Science, difperfed in {hort unconnected
Difcourfes, and do not difcern their Rela-
tion to each other, and how they may be
adapted, and by their Union procure the de-
lightful Symmetry of a regular Scheme, can
never furvey an entire Body of Truth, but
muft always view it as deformed and dif-
membered ; while their Ideas, which muft
be ever indiftinct arid often repugnant, will
He in the Brain unforted, and thrown together
without Order or Coherence : Such is the
Knowledge of thofe Men who live upon the
Scraps of the Sciences.
A YOUTH of Genius and lively Imagina-
tion, of an active and forvvard Spirit, may
form within himfelf fome alluring Scenes
and pleafing Schemes in tbe Beginning of a
Science, which are utterly inconfiftent with
fome of the neceflary and fubftantial Parts
of it which appear in the Middle or the
End,
318 Of the Sciences i PART I a
End. And if he never read and pafs through
the whole, he takes up and is Satisfied with
his own hafty pleating Schemes, and trea-
fures thele Errors up amongft his folid Ac-
quifitions ; whereas his own Labour and*
Study farther purfued would have {hewn him,
his early Miftakes, and cured him of his felf-
flattering Delufions.
HENCE it comes to pafs _ that we have
fa many Half-Scholars now-a-days, and
there is fo much Confuiion and Inconfiften-
cy in the Notions and Opinions of fome
Perfons, becaufe they devote their Hours of
Study entirely to fhort Effays and Pamphlets,
and caft Contempt upon Syftems under a
Pretence of greater Politenefs ; whereas the
true Reafon of this Contempt of iyftema-
tical Learning is mere Lazinefs and Want of
Judgment.
II. AFTER we are grown well acquainted
with &foort Syfiem or Compendium of a Science
which is written in the plained and moft
limple Manner, it is then proper to read a
larger regular Treatife on that Subjetf, if
we defign a compleat Knowledge and Culti-
vation of it : And either while we are read-
ing this larger Syftem, or after we have done
it, then occafional Difcourfes and Effays upon
the particular Subjects and Parts of that Sci-
ence may be read with the greateft Profit :
For in thefe Effays we may often find very
considerable Corrections and Improvements
& of
CHAP. XX. and their life, &c. 319.
of what thefe Compends, or even the larger
Syftems may have taught us, mingled with
fome Miftakes.
AND thefe Correclic n s or Improvements
fhould be as Remarks adjoined by way of
Note or Commentary in their proper Places,
and fuperadded to the regular Treatife we
have read. Then a ftudious and judicious
Review of the whole will give us a tolerable
Acquaintance with that Science.
III. IT is a great Happinefs to have fucb
a 'Tutor ', or fucb Friends and Companions at
hand, who are able to inform us what are
the beft Books written on any Science, ,of
any fpecial Part of it. For want of this
Advantage many a Man has wafted his Time
in reading over perhaps fome whole Volumes,
and learnt little more by it than to know
that thofe Volumes were not worth his
reading.
IV. As for the Languages, they are cer-
tainly beft learned in the younger Tears of
Life. The Memory is then moil empty and
unfurniflied, and ready to receive new' Ideas
continually. We find that Children in two-
Years time after they are born, learn to fpeak
their native Tongue.
V. 'THE .more abftrafted Sciences, which
depend more upon the Underftanding and
- Judgment, and which deal much in abftradted
Ideas, jhould not be impofed upon Children too
foon ; fuch are Logic, Metapbyfics, Ethics,
Politics,
320 Of the Sciences, PART I.
Politics, or the Depths and Difficulties of
Grammar and Criticifm. Yet it muft be
confefTed the firft'' Rudiments of Grammar
are neceflary, or at lead very convenient to
be known when a Youth learns a new Lan-
guage ; and fome general eafy Principles and
Rules of Morality and Divinity are needful
in order to teach a Child his Duty to God
and Man ; but to enter far into abftracted
Reafonings on thefe Subjects is beyond the
Capacity of Children.
VI. THERE are fever al of the Sciences,
that will more agreeably employ our younger
Tears, and the general Parts of them may
be eafily taken in by Boys. The firft Prin-
ciples and calier Practices of Artitbmetick,
Geometry, Plain ^Trigonometry , Meafuring
Heighths, Depths, Lengths, Diftances, 6cc.
the Rudiments of Geometry and dflrono-
my, together with fomething of Mechanicks,
may be eafily conveyed into the Minds of
acute young Perfons from nine or ten Years
old and upward. Thefe Studies may be en-
tertaining and ufeful to young Ladies as well
as to Gentlemen, and to all thofe who are
bred up to the learned Profeffions. The Fair
Sex may intermingle thofe with the Opera-
tions of the Needle and the Knowledge of
Domeftick Life. Boys may be taught to
join them with their Rudiments of Grammar
and their Labour in the Languages. And
even thofe who never learn any Language
a but
CHAP. XX. and their Ufe, Sec.- 321
but their Mother- Tongue may be taught
thefe Sciences with lafting Benefit in early
Days.
THAT this may be done with Eafe and
Advantage take thefe three Reafons.
(i.) BECAUSE they depend fo much up-
on Schemes and Numbers, Images, Lines
and Figures, and fenfible Things, that the
Imagination or Fancy will greatly affift the
Underfhnding, and render the Knowledge of
them much more eafv.
9
(2.) THESE Studies are fo pleafant that
they will make the dry Labour of learning
Words, Phrafes and Languages more tole-
rable to Boys in a Latin School by this moil
agreeable Mixture. The Employment of
Youth in thefe Studies will tempt them to
neglect many of the fooliui Plays of Child-
hood, and they will find fweeter Entertain-
ment for themfelves and their leifure Hours
by a Cultivation of thefe pretty Pieces of al-
luring Knowledge.
(3.) THE Knowledge of thefe Parts of
Science are both eafy and worthy to be re-
tained in Memory by all Children when they
come to manly Years, for they are ufefui
through all the Parts of human Life : They
tend to enlarge the Underftanding early, and
to give a various Acquaintance with ufefui
Subjects betimes. And furely it is beft as far
as poffible to train up Children in the Know-
ledge of thofe Things which they mould
Y never
322 Of tie Sciences, PART T..
never forget, rather than to let them wafte
Years of Life in Trifles, or in hard Words
which are not worth remembering.
AND here by the way I cannot but won-
der that any Author in our Age {hould have
attempted to teach any of the exploded Phy-
Jics of Defcartes, or the nobler Inventions of
Sir Ifaac Newton, in his Hypothecs of the
heavenly Bodies and their Motions, in his
Doctrine of Light and Colours, and other
Parts of his Pbyfiology^ or to inftruct Chil-
dren in the Knowledge of the Theory of
the Heaveiys, Earth and Planets, without
any Figures or Diagrams. Is it poffible to
give a Boy or a young Lady the clear, di-
ftincl and proper Apprehenfions of thefe-
Things without Lines and Figures to de-
fcribe them ? Does not their Understanding
want the Aid of Fancy and Images to con-
vey ftronger and jufter Ideas of them to the
inmofl Soul : Or do they imagine that
Youth can penetrate into all thefe Beauties
and Artifices of Nature without thefe Helps
which Perfons of maturer Age find necefla-
ry for that Purpofe ? I would not willingly
name the Books, becaufe fome of the Wri-
ters are faid to be Gentlemen of excellent
Acquirements.
VII AFTER, we have firft learnt and
gone through any of thofe Arts or Sciences
which are to be explained by Diagrams,
Figures and Schemes, fuch as Geometry.*
Geography.,
CHAP. XX. and their Ufe> &c. 323
Geography, slfircnomy, Opticks y Meclanicks,
&c, \ve may bed preferve them in Memo-
ry by having thofe Schemes and Figures in
large Sheets of Paper hanging always before
the Eye in Clofets, Parlours, Halls, Cham-
bers, Entries, Stair-Cafes, &c. Thus the
learned Images will be perpetually impreft
on the Brain, and will keep the Learning
that depends upon them alive and frefh in
the Mind through the growing Years of
Life : The mere Diagrams and Figures will
ever recal to our Thoughts thofe Theo-
rems, Problems and Corollaries which have
been demonftrated by them.
I T is incredible how much Geography
may be learnt this Way by the two Ter-
reftrial Hemifpheres, and by particular
Maps and Charts of the Coafts and Countries
of the Earth happily difpofed round about
us. Thus we may learn alfo the Conftella-
tions by juft Projections of the Celeftial
Sphere, hung up in the fame Manner.
And I muft confefs for the Bulk of
Learners of Aflronomy^ I like that Projection
of the Stars heft, which includes in it all
the Stars in our Horizon, and therefore it
reaches to the 38-^ Degree of Southern
Latitude ', though its Center is the North-
Pole. This gives us a better View of the
heavenly Bodies as they appear every Night
to us, and it may be made-ufe of with a
little Inftruction, and with Eafe, to ferve for
Y 2 a Noffur-
3 24 Of the Sciences, PART I.
a Notfurnal, and {hew the true Hour of the
Night.
BUT remember that if there be any co-
louring upon thefe Maps or Projections, it
ihould be laid on fo thin as not to ob-
fcure or conceal any Part of the Lines, Fi-
gures or Letters : Whereas moft times they
are daubed fo thick with gay and glaring
C >lours, and hung up fo high above the
Reach of the Eye that fhould furvey and
read them, as though their only Defign
were to make a gaudy Show upon the
Wall,, aad they hung there merely to cover
the naked Plaifter or Wainfcot.
THOSE Sciences which may be drawn-
out into Tables may alfo be thus hung up
and difpofed in proper Places, fuch as,
brief Abjlratts ef Hijlory, Chronology , &c,
and indeed the Schemes of any of the Arts
or Sciences may be analyfed in a Sort of
'Skeleton* and reprefented upon Tables, with
the various Dependences and Connexions
of their feveral Parts and Subjects that be-
long to them. Mr. So/ojfton Lowe has happi-
ly thrown the Grammar of feveral Languages
into fuch Tables ; and a frequent Review of
thefe jfyftraftsi and Epitomes would tend
much to imprint them on the Brain, when
they have been once well learned ; this
would keep thofe learned Traces always
open, and aiTifr. the Weaknefs of a labouring
Memory. In this Manner may a Scheme
3 of
CHAP. XX. and their Ufe, &c. 32$
of the Scripture Hijlory be drawn out, and
perpetuate thofe Ideas in the Mind with which
our daily reading furnifhes us.
VIII. EVERY Man who pretends to the
Character of a Scholar iliould attain fome
general and /uperficial Idea of inoft or nil the
Sciences: For there is a certain Connexion
amonor the various Parts of human Know-
O
ledge, fo that fome Notions borrowed from
any one Science may affift our Acquaintance
with any other, either by way of Replication^
llluftration or Proof : Though there are fome
Sciences conjoined by a much nearer Affinity
than others.
IX. LE'f tbofe Parts vf every Science he
chiefly ftudied at firft, and reviewed after-
wards whkh -have a more direct Tendency to
ajjijl cur proper ProfeJ]ion> as Men, or our
general Profeffion as Cbrijlians^ always ob-
ferving what we ourfelves have found moft
neceffary and ufeful to us in the Courfe of
our Lives. Age and Experience will teach
us to judge which of the Sciences, and which
Parts of them, have been of greateft Ufe
' and are moft valuable; but in younger Years
of Life we are not fufficient Judges of this
Matter, and. therefore (hould leek Advice from
others who are elder.
X. THERE are three learned ProfelHons
among us, viz. Divinity, Law, and Medi-
cine. Tho' every Man who pretends to be a
Scholar or a Gentleman ihouid Ib far ac-
Y 3 quaint
326 ' Of the Sciences, PART I.
quaint himfelf with a fuperficial Scheme of
all the Sciences, as not to {land amazed like
a mere Stranger at the mention of the com-
mon Subjects that belong to them ; yet there
is no Neceffity for every Man of Learning
to enter into their Difficulties and deep Re-
cedes, nor to climb the Heights to which
fome others have arrived. The Knowledge
of them in a proper Meafure may be hap-
pily ufeful to every Profeffion, not only be-
caufe all Arts and Sciences have a Sort of
Communion and Connexion with each other,
but it is an angelic Pleafure to grow in Know-
ledge, it is a Matter of Honour and Efteem,
and renders a Man more agreeable and ac-
ceptable in every Company.
BUT let us furvey feveral of them more
particularly, with regard to the Learned Pro-
feffions : And firft of the Mat he matt cks.
XI. THO' I have fo often commended
mathematical Studies, and particularly the
Speculations of Arithmetic!?, and Geometry^
as a Means to fix a wavering Mind, to be-
get an Habit of Attention, and to improve
the Faculty of Reafon ; yet I would by no '
means be underftood to 'recommend to all
a Purfuit of thefe Sciences, to thofe exten-
five Lengths to which the Moderns have ad-
vanced them. This is neither neceflary nor
proper for any Students, but thofe few who
{hall make thefe Studies their chief Pro-
feffion and Bufmefs of Life, or thofe Gentle^
men
CHAP. XX. and 'their Ufe, &c. 327
men whofe Capacities and Turn of Mind are
fuited to thefe Studies, and have all manner
of Advantage to improve in them.
THE general Principles of Arithmctick,
Algebra^ Geometry and 'Trigonometry ^ of Geo-
graphy, of modern Aftronomy, Mechanicks. y
Staticks and Qpticks, have their valuable and
excellent Ufes, not only for the Exercife
and Improvement of the Faculties of the
Mind, but the Subjects themfelves are very
well worth our Knowledge in a moderate
Degree, and are often made of admirable
Service in human Life. So much of thefe
Subjects as Dr. Wells has .given us in his
three Volumes, entitled, The Young Gentle-
mans Mathematics, is richly fufficient for
the greateft Part of Scholars or Gentlemen ;
though perhaps there may be fome fingle
Treatifes, at leaft on fome of thefe Sub-
jects, which may be better written and more
ufeful to be perufed than thofe of that learned
Author.
BUT a Penetration into the abftrufe Dif-
ficulties and Depths of modern Algebra and
Fluxions, the various Methods of Quadra-
tures , the Men/uration of all Manner of
Curves, and their mutual Transformation^
and twenty other Things that fome modern
Mathematicians deal in, are not worth the
Labour of thofe who defign either of the
three learned Profeffions, Divinity, Law, or
, as the Buiinefs of Life, This is
Y 4 the
328 Of the Sciences, PART I.
the Sentence of a confiderable Man, <uiz.
Dr. George CAeyne, who was a very good
Proficient and Writer on thefe Subjects :
Jie affirms that they are but barren and airy
Studies for a Man entirely to live upon, and
that for a Man to indulge and riot in thefe
exquifitely bewitching Contemplations is
only proper for publick ProfeiTors, or for
Gentlemen of Eftates, who have a flrong
Propenfity this Way, and a Genius fit to
cultivate them.
BUT, fays he, to own a great but grie~
vous Truth, though they may quicken and
fharpen the Invention, flrengthen and ex-
tend the Imagination, improve and refine the
reafoning Faculty, and are of ufe both in
the neceffary and the luxurious Refinement of
, mechanical Arts ; yet having no Tendency to
rectify the Will, to fweeten the Temper,
or mend the Heart, they often leave a.
Stiffnefs, a Poiitivenefs and Sufficiency on
weak Minds, which is much more perni-
cious to Society, and to the Intereffo of
the great End of our Being, than all their
Advantages can recompence. He adds fur-
ther concerning the launching into the Depth
pf thefe Studies, that they are apt to beget
a fecret and refined Pride, and over-weening
and over-bearing Vanity, the moft oppofue
Temper to the true Spirit of the Gofpel.
This tempts them to prefume on a Kind
pf Qmnifcience in reipedt to their Fellowr
Creature?,
CHAP. XX. and their Ufe, &c. 329
Creatures, who have not rifen to their Ele^
vation ; nor are they fit to be trufted in the
Hands of any but thofe who have acquired
a humble Heart, a lowly Spirit, and a fober
and teachable Temper. See Dr. Cheynes
Preface to his Ejjay on Health and long Life.
XII. SOME of the practical Parts of Geo-
metry, Agronomy* Dialling^ Opticks, Sta-
ticks, Mechanicks, &c. may be agreeable
Entertainments and Amufements to Students
i,n every Profeffion at leffure Hours, if they
enjoy fuch Circumftances of Life as to fur-
nim them with Conveniences for this Sort of x
Improvement : But let them take great Care
left they entrench upon more neceflary Em-
ployments, and fo fall under the Charge and
Cenfure of wafted Time.
YET I cannot help making this Obferva-
tion, that where Students, or indeed any
young Gentlemen, have in their early Years
jnade themielves Mafters of a Variety of
elegant Problems in the Mathematic Circle
of Knowledge, and gained the moft eafy,
neat and entertaining Experiments in natu-
ral Pbilofcphy, with fome fhort and agree-
able Speculations or Practices in any other of
the Arts or Sciences^ they have hereby laid
a Foundation for the Efteem and Love of
Mankind among thofe with whom they con-
verfe, in higher or lower Ranks of Life ;
they have been often guarded by this Means
from the Temptation of recent Pleafures,
and
Of the Sciences, PART I.
and have fecured both their own Hours
and the Hours of their Companions from
running to wafte in Santering and Trifles,,
and from a thoufand Impertinences in filly
Dialogues. Gaming and Drinking, and many
criminal and foolifh Scenes of Talk and Acli-
on> have been prevented by thefe innocent and
improving Elegancies of Knowledge.
XIII. HISTORY is a neceflary Study in
the fupreme Place for Gentlemen who deal
in Politicks, The Government of Nations,
and diftrefsful and defolating Events which
have in all Ages attended the Miftakes of Po-
liticians, fhould be ever prefent on their Minds
to warn them to avoid the like Conduct.
Geography and Chronology, which precifely in-
forms us of the Place and Time where fuch
Tranfadfcons or Events happened, are the
Eyes of Hiftory y and of abfolute Neceflity
in fome Meafure to attend it.
BUT Hi/lory, fo far as relates to the Af-
fairs of the Bible, is as neceflfary to Divines
as to Gentlemen of any Profeffion. It helps
us to reconcile many Difficulties in Scrip-
ture, and demonftrates a divine Providence.
Dr. Prideaitx's Connexion of the Old and
New Teftament is an excellent Treatife of this
Kind.
XIV. AMONG the fmaller Hiftories, Bio-
grapiy, or the Memoirs of the Lives of great
and good Men, has a high Rank in my
Efteem as worthy of the Perufal of every
Perfon
and their Ufe, &c. 331
Perfon who devotes himfelf to- the Study of
Divinity. Therein we frequently find our
holy Religion reduced to Practice, and many
Parts of Chriftianity fhining with a tranfcen-
dent and exemplary Light. We learn there
how deeply fenfible great and good Men have
been of the Ruins of human Nature by the
firft Apoftacy from God, and how they have
toiled and laboured and turned themfelves
on all ' Sides, to feek a Recovery in Vain,
till they have found the Goffel of Chrift an
all-fuffic:'ent Relief. We are there furniihed
with effectual and unanfwerable Evidences
that the Religion of Jefus, with all its Self-
denials, Virtues and Devotions, is a very prac-
ticable Thing, fince it has been carried to
fuch a Degree of Honour by feme wile and
holy Men. We have been there aflured
that the Pleafures and Satisfactions of the
Chrljlian Life, in its prefent Practice and its
future Hopes, are not the mere Raptures
of Fancy and Enthuiiafm, when fome of the
ftrideft Profeffors of Reafbn have added the
Sanction of their Teiiimony.
IN (hort, the Lives or Memoirs of Perfons
of Piety well written, have been of infinite
' and unfpeakable Advantage to the Dtfciolcs
and Profeflbrs of Christianity, and have
given us admirable Inftances and Rules how
.to refill every Temptation of a Toothing or
a frowning World, how to pradtife impor-
tant and difficult Duties, how to love God
above
32 Vf the Sciences, PART L
above all, and to love our Neighbours as our
ielves, to live by the Faith of the Son of
God, and to die in the fame Faith in fure
and certain Hope of a Resurrection to eternal
Life,
XV* REMEMBER that Loglck and G/z-
t&logy or Metaphyficks are neceffary Sciences,
tho* they have been greatly abufed by fcho-
laftick Writers who have profeiTed to teach
them in former Ages. Not only all Students*
whetlier they defign the Profeffion of 17x0*
logy> Law or Pbyfick, but all Gentlemen fhould
at leaft acquire a fuperficial Knowledge of
them. The Introduction of fo many Sub'
tleties, nice Diftinclions and insignificant
Terms without clear Ideas, has brought a
great Part of the Logick and Metapbyficks
of the Schools into juft Contempt. Their
Logick has appeared the mere Art of Wrang-
ling, and their Metapbyficks the Skill of fplit-
ting an Hair, of diftinguifhing withbut a
Difference, and of putting long hard Names
upon common Things, and fometimes upon
a confufed Jumble of Things which have
no clear Ideas belonging to them.
IT is certain that an unknown Heap of
Trijfles and Impertinences have been inter-
mingled with thefe ufeful Parts of Learn-
ing, upon which Account many Perfons in
this polite Age have made it a Part of their
ling to throw a Jeft upon them \ and
to
CHAP. XX. and their Ufe r &c. 333
to rally them well has been efteemed a more
valuable Talent than to understand them.
BUT this is running into wide Extremes,
nor ought thefe Parts of Science to be aban-
doned by the Wife, becaufe fome Writers of
former Ages have played the Fool with
them. True Logick teaches us to ufe our
Reafon well, and brings a Light into the
Understanding : 'True Mttapbyfaks or Onto-
logy, carts a Light upon all the Objects of
Thought and Meditation, by ranging every
Being with all the abfolute and relative Per-
fections and Properties, Modes and Atten-
dants of it in proper Ranks or Claries, and
thereby it difcovers the various Relations of
Things to each other, and what are their
general or fpecial Differences from each o-
ther, wherein a great Part of human Know-
ledge confifts. And by this means it greatly
conduces to inftruct us in Method, or the
Difpoution of every thing into its proper
Rank and Clafs of Beings, Attributes or
Actions.
XVI. IF I were to fay any thing of na-
tural Philo/opby, I would venture to lay
down -my Sentiments thus.
I THINK ic muft needs be very ufeful
to i*D/W#? to underftand fomethiny; of na-
tural Science. The mere natural Hiftory of
Birds, Bea/is, and Fifties, of Infeffs, Trees
and Plants, as well as of Meteon, fu:h as
Clouds, 'Ibunders, Lightning^ Snow,
Of tie Sciences, PART!,
Froft, fee. in all their common or uncom-
mon Appearances, may be of coniiderable
ufe to one who fludies Divinity, to give
him a wider and more delightful View of
the Works of God, and to furnifh him
with lively and happy Images and Meta-
phors drawn from the large Volume of Na-
ture, to difplay and reprcfent the Things of
God and Religion in the moft beautiful and
affecting Colours.
AND if the mere Hiflory of thefe Things
be ufeful for this Purpofe, furely it will be
of further Advantage to be led into the
Reafons, Caufes and Effects of thefe natural
Objects and Appearances, and to know the
eftabli(hed Laws of Nature, Matter and
Motion, whereby the great God carries on
his extenfive Works of Providence from the
Creation to this Day.
I CONFESS the old Arljlotelean Scheme
of this Science will teach us very little that
is worth the knowing about thefe Matters :
But the later Writers who have explained
Nature and its Operations in a more feniible
and Geometrical Manner are well worth the
moderate Study of a Divine ; efpecially
thofe who have followed the Principles of
that Wonder of our Age and Nation,. Sir
1/aac Neivfcn. There is much Pleafure and
Entertainment as well as real Profit to be
derived from thofe admirable Improvements
which have been advanced in natural Pbilo-
Jopby
CHAP. XX. and t fair life, &c. 335
fopby in late Years by the Affiftance of ma-
tixmatical Learning, as well as from the Mul-
titude of Experiments which have been made
and are (till making in natural Subjects.
XVII. THIS is a Science which indeed
eminently belongs to the Phyjician: He
ought to know all the Parts of hitman Na-
ture, what are the found and healthy Fun-
ctions of an animal Body, and what are the
Diftempers and Dangers which attend it j
he fhould alfo be furnimed with a large
Knowledge of Plants and Minerals, and
every thing which makes up the Materia
Medica, or the Ingredients of which Me-
dicines are made ; and many other Things
in natural Philofophy are fubfervient to his
Profeffion, as well as to the kindred Art of
Surgery.
XVIII. QUESTIONS about the Powers,
and Operations of Nature may alfo fome-
times come into the Lawyer's Cognizance,
efpecially fuch as relate to A (faults, Wounds,
Murders, &c. I remember I have read a
Trial of a Man for Murder by drowning^
wherein the Judge on the Bench heard fe-
veral Arguments concerning the Lungs be-
ing filled or not filled with Water, by In-
fpiration or Expiration, &c. to all which he
profeffed himielf fo much a Stranger, as did
not do him any great Honour in public.
XIX. BUT I think no Divine, who can
obtain it, fhould be utterly deftitute of this
3 . Know-
336 Of the Science^ PAST I;
Knowledge. By the Affiftance of this Study
he will be better able to furvey the various
Monuments of creating Wifdom in the
Heavens, the Earth and the Seas, with
Wonder and Worfhip : And by the Ufe of
a moderate Skill in this Science he may com-
municate fo much of the aftoniming Works
of God in the Formation and Government
of this vifible World* and fo far inftruct
many of his Hearers, as may affift the
Transfulion of the fame Ideas into their
Minds, and raife them to the fame delight-
ful Exercifes of Devotion. O Lord, bow
manifold are thy Works ? in Wifdom haft thou
made them all! 'They are fought out by all that
have Pleafure in them.
BESIDES, it is worthy of the Notice of
every Student in Theology, that he ought to
have fome Acquaintance with the Principles
of Nature, that he may judge a little how
far they will go j fo that he may not be
impoied upon to take every ftrange Appear-
ance in Nature for a Miracle, that he
may reafon the clearer upon this Subjecl,
that he may better confirm the Miracles of
Mofes and of Chrift, nor yield up his Faith
to any Pretences of Prodigy and Wonder,
which are either the occafional and uncom-
mon Operations of the Elements, or the
crafty Sleights of Men well {killed in Phi-
lofophy and mechanical Operations to delude
the Simple.
XX. THE
CHAP. XX. and their Ufe> &c. 337
XX. THE Knowledge alfo of animal
Nature and of the rational Soul of Man y
and the mutual Influence of thefe two In-
gredients of our Compofition upon each
other, is worthy the Study of a Divine.
It is of great Importance to Perfons of this
Character and Office to judge how far the
animal Powers have Influence upon fuch and
fuch particular Appearances and Practices of
Mankind j how far the Appetites or Pa-
lions of human Nature are owing to the
Flem and Bloodj or to the Mind j how far
they may be moderated, and how far they
ought to be fubdued -, and what are the
happieft Methods of" obtaining thefe Ends.
By this Science alfo we may be better in-
formed, how far thefe Paffions or Appetites
are lawful, and how far they are criminal,
by confidering how far they are fubject to
the Power of the Will, and how far they
may be changed and corrected by ourWatch-
fulnefs, Care and Diligence.
IT comes alfo very properly under the
Cognizance of this Profeflion to be able in
fome Meafure to determine Queftions which
may arife relating to real Inspiration or Pro-
phecy, to wild E?2thu/iafm^ to Fits of a con-
vulfrve Kind, to Melancholy or Phrenzy, &c.
and what Directions are proper to be given
concerning any Appearances of this Nature.
XXI. NEXT to the Knowledge of na-
tural JbingSj and Acquaintance with the hu-
Z man
338 Of the Sciences, PART I.
man Nature and Conjlitution, which is made
up of Soul and Body, I think natural Re-
ligion properly takes its Place. This coniifls
of thefe two Parts, viz. (i.) The Specula-
tive or Contemplative, which is the Know-
ledge of God in his various Perfections and in
his Relations to his rational Creatures, fo far
as may be known by the Light of Nature,
which heretofore ufed to be called thefecond
Part of Metaphyficks. It includes alfo (2.)
That which is Prattled or Attive^ which is
the Knowledge of the feveral Duties which
arife from our Relation to God, and our Re-
lation to our Fellow-creatures, and our pro-
per Conduct and Government of ourfelves j
this has been ufed to be called Ethics or mo-
ral Philofophy.
XXII. THE Knowledge of thefe Things
is proper for all Men of Learning ; not only
becaufe it teaches them to obtain jufter Views
of the feveral Parts of revealed Religion and
of Chrijlianity which are built upon them,
but becaufe every Branch of natural Reli-
gion and of moral Duty is contained and ne-
cefiarily implied in all the revealed Religions
that ever God prefcribed to the World. We
may well fufpecl that Religion does not come
from God which renounces any Part of na-
tural Duty.
W FIE T HER Mankind live under the
Difpenfation of the Patriarchy or of Mofa %
or the Prof Sets j or of our Lord Jefus Cbriji,
mil
CHAP. XX. and their Ufe> &c. 339
flill we are bound to know the one true God,
and to pradife all that Adoration and Reve-
rence, all that Love to him, that Faith in
his Perfections, with that Obedience and Sub-
rhiffion to his Will, which natural Religion
requires. We are ftill bound to exercife that
Juftice, Truth and Goodnefs towards our
Neighbours, that Reftraint and Moderation
of our own Appetites and Pafiions, and that
regular Behaviour towards ourfelves and all
our Fellow-creatures around us, which moral
Philofophy teaches. There is no Sort of re-
vealed Religion that will difpenfe with thefe
natural Obligations : And a happy Acquain-
tance with the feveral Appetites, Inclinations,
and Pafficns of human Nature, and the beft
Methods to rule and reftrain, to direct and
govern them, are our conftant Bufinefs, and
ought to be our everlafting Study.
YE.T I would lay down this Caution,
viz. That fince Students are inftrucled
in the Knowledge of the true God in their
Lectures on Chri/lianity, and fince among
the Chrijlian Duties they are allb taught
all the moral Diftates of the Light of Na-
ture, or a compleat Scheme of Ethics, there
is no ablblute Necdffity of learning thefe
two Parts of natural Religion, as diftindt
Sciences, feparate and by themfelves : But
flill it is of great Importance for a Tutor,
while he is reading to his Pupils thefe Parts
of the Chrijlian Religion, to give them notice
Z 2 t-otff
34 Of tf je Sciences y PART I.
how for the Light of Nature or mere Reafon
will inftrucl us in thefe Doctrines and Duties,
and bow far we are obliged to Divine Reve-
lation and Scripture, for clearing up and
eftabliming the firm Foundations of the one,
for affording us fuperior Motives and Powers
to practife the other, for railing them to more
exalted Degrees, and building fo glorious a
Superflru6ture upon them.
XXIII. THE Study of natural Religion,
'viz. the Knowledge of God and the Rules
of Virtue and Piety, as far as they are dif-
covered by the Light of Nature, is needful
indeed to prove the Truth of Divine Reve-
lation or Scripture, in the moft effectual
Manner : But after the Divine Authority of
Scripture is eftablimed, that will be a very
fufficient Spring from whence the Bulk of
Mankind may derive their Knowledge of
Divinity or the Chriftian Religion, in order
to their own prefent Faith and Practice, and
their future and eternal Happinefs. In this
Senfe Theology is a Science neceffary for every
one that hopes for the Favour of God and the
Felicity of another World ; and it is of in-
finitely more Importance than any of the
Arts and Sciences which belong to any of the
learned Profeffions here on Earth.
XXIV. PERHAPS it will be thought ne-
ceffary I mould fay fomething concerning the
Study of the Civil Law, or the Law of Nature
and Nations.
IF
CHAP. XX. and their Ufe> &c. 341
IF we would fpeak with great Juftnefs
and Propriety, the Civil Law fignifies the
peculiar Law of each State, Country or
City : But what we now-a-days ufually
mean by the Civil Law is a Body of Laws
compofed out of the beft of the Roman and
Grecian Laws, and which was in the main
received and obferved through all the Roman
Dominions for above twelve hundred Years.
The Romans took the firft Grounds of this
Law from what they call the twelve Tables,
which were the Abridgments of the Laws of
Solon at Athens, and of other Cities in Greece,
famous for Knowledge and Wifdom ; tp
which they added their own ancient Cuftoms
of the City of Rome, and the Laws which
were made there. Thefe written Laws were
fubjecl: to various Interpretations, whence
Controverlies daily arifing they were deter-
mined by the Judgment of the Learned;
and thefe Determinations were what they
firft called Jus Chile. All this by Degrees
grew to a vaft Number of Volumes ; and
therefore the Emperor Juftiman command-
ed his Chancellor *ribonian to reduce them
to a perfect Body, and this is called the Body
of the Chi/ Law.
XXV. BUT that which is of moft
Importance for all learned Men to be ac-
quainted with is the Law of Nature, or the
Knowledge of Right and Wrong among Man -
kind, whether it be tranfacled between fingle
3
342 Of the Sciences, PART I.
Perfons or Communities, fo far as common
Reafon and the Light of Nature dictate and
direct. This is what Pufendorff calls the
Law of Nature and Nations, as will appear
if you confult Seel. 3. Chap. III. of that
moft valuable Folio he has written on that
Subject j which is well worthy the Study of
every Man of Learning, particularly Lawyers
and Divines, together with other Treatifes on
the fame Theme.
IF any Qucftion propofed relate to Right
and Property and Jufiice between Man and
Man, in any polite and civilized Country,
though it muft be adjugded chiefly accord-
ing to the particular Statutes and Laws of
that Country, yet the Knowledge of the
Law of Nature will very confider-ably affiil:
the Lawyer and the Civil Judge in the De-
termination thereof. And this Knowledge
will be of great Ufe to Divines, not only
in deciding of Cafes of Confcience among
Men, and anfwering any difficult Enquiries,
which may be propofed to them on this
Subject, but it will greatly afiift them alfo
in their Studies relating to the Law of God,
and the Performance or Violation thereof,
the Nature of Duty and Sin, Reward and
Punimment.
XXVI. I HAVE fpoken fomething of the
Languages before, but let me here relume the
Subject, and put in a few Thoughts about
thofe Studies which are vyont to be called
CHAP. XX. and their Vfe, &c. 343
Philological; fuch as Htftory, Languages y
Grammar, Rhetorick, Poefy, and Criticifm.
AN Acquaintance with fome of the learn-
ed Languages at lead, is necefTary for all the
three learned Profeflions.
XXVII. THE Lawyers, who have the
lead Need of foreign Tongues, ought to
understand i,atin. During many Ages pad,
very important Matters in the Law were
always written and managed in that Lan-
guage by the Lawyers, as Prefcriptions in
Medicine by the Phy/icians, and Citations of
the Scriptures in Divinity were always made
in Latin by the Divines. Prayers alfo were
ordained to be faid .publickly and privately
in the Roman Tongue : Pater-Nofters and
Aw-Marias were half the Devotion of thofe
Ages. Thefe cruel Impofhions upon the Peo-
ple would not fuffer them to read in their
own Mother-Tongue what was done, either
to or for, their own Souls, their Bodies, or
their Eftates. I am ready to fufped this
was all owing to the Craft and Policy of
the Priefthood and Church of Rome, which
endeavoured to aggrandize themfelves, and
exalt their own Profefiion into a fovereign
Tyranny, and to make mere Slaves of the
Laity among Mankind, by keeping them
in utter Ignorance, Darknefs and Depend-
ance. And they were willing to compound
the Matter with the Phyjicians^ and the Law-
yers, and allow them a fmall Share in this
Z 4 Tyran-
344 Of th 6 Sciences, PART I.
Tyranny over the Populace, to maintain their
.own fupreme Dominion over all.
BUT we thank God the World is grown
fomething wifer j and of late Years the Bri-
tijh Parliament has been pleafed to give lie-
lief from that Bondage in Matters relating
to the Law alfo, as in the Age of the Re r
formation we were delivered fronj faying our
Prayers in Latin, from being bound to read
the Word of God in a Tongue unknown tq
the People, and from living in an everlafting
Subjection to the Clergy in Matters of this
Life and the Life to come.
BUT to return. There are ftill fo many
Forms of Proceedings in Judicature, and
Things called by Latin Names in the Pro-
feffion of the Law, and fo many barbarous
Words with Latin Terminations, that it is
neceflary Lawyers mould underftand this
Language. Some Acquaintance alfo with
the old French Tongue is needful for the
fame Perfons and Profeffion, fince the Te-
nures of Littleton, which are a Sort of
Bible to the Gentlemen of the long Robe,
were written in that Language : And this
Tongue has been interwoven in fome Forms
of the EngHjh Law, from the Days of Wil-
liam the Conqueror, who came from Nor-
mandy in France.
XXVIII. Pbyficiam mould be {killed in.
the Greek as well as in the Latin, becaufe
their great Mailer Hippocrates wrote in that
Tongue,
CHAP. XX. and their Ufe, &c.
Tongue, and his Writings are ftill of good
Value and Ufe. A Multitude of the Names,
both of the Parts of the Body, of Difeafes,
and of Medicines, are derived from the
Greek Language : And there are many ex-
cellent Books of Pbjfick both in the theo-
retical and practical Parts of it which are
delivered to the World in the Roman Tongue,
and of which that Profeffion mould not be
ignorant.
XXIX. SUCH as intend the Study of
'Theology mould be well acquainted alfo with
tfce Latin* becaufe it has been for many hun-
dred Years the Language of the Schools of
Learning : Their Difputations are generally
limited to that Language, and many and
excellent Books of Divinity muft be entirely
concealed from the Students unlefs they are
acquainted with Latin Authors.
BUT thofe that defign the facred Pro-
feffion of Theology mould make it their La-
bour of chief Importance to be very con-
verfant with their Bibles, both in the old
and new Teftament : And this requires fome
Knowledge of thofe original Languages,
Greek and Hebrew, in which the Scriptures
were written. All that will purfue thefe
Studies with Honour mould be able to read
the old Teftament tolerably in the Hebrew
Tongue : At leaft they mould be fo far ac-
quainted with it as to find out the Senfe of
a Text by the Help of a Dictionary. But
fcarce
346 Of tie Sciences, PART I.
fcarce any Man fhould be thought worthy
of the Name of a folid Divine or a fkilful
Teacher of the Gofpel in thefe Days of,
Light and Liberty, unlefs he has pretty good
Knowledge of the Greek, fince all the impor-
tant Points of the Chriftian Religion are deri-
ved from the New Teftament^ which was firft
written in that Language.
XXX. As for the Syriac and Arabic
Tongues, if one Divine in thirty or in three
hundred travel far into thefe Regions, it
is enough. A few learned Men (killed in
thefe Languages will make fufficient Remarks
upon them for the Service of the whole Chri-
jlian World ; which Remarks may fome-
times happen to be of Ufe to thofe Divines
which are unacquainted with them in read-
ing the Bible. But the Advantage of thefe
Tongues is not of fo great Importance as it has
been too often reprefented. My Reader will
agree with me when he confiders that the
chief Ufes of them are thefe.
THE Arabic is a Language which has
fome Kindred and Affinity to the Hebrew^
and perhaps we may now and then guefs at
the Senfe of fome uncommon and doubtful
Hebrew Word, which is found but once or
twice in the Bible, by its fuppofed Affinity
to the Arabic: But whatfoever Conjectures
may be made by fome Kindred of a Hebrew
Word to an Arabic Root, yet thefe is no
Certainty to be gathered from it ; for even
Words
CHAP. XX. and their Ufe, &c. 347
Words of the fame Language which are un-
doubtedly derived from the fame Theme or
Primitive will give us but very doubtful and
forry Information concerning the true Senfe
of kindred Words which fpring from the fame
Theme.
LET me give a plain Inftance or two of
this Uncertainty. The Word Strages figni-
fies Slaughter j Stratum is Latin for a Bed ;
fttramen is Straw ; and Stragulum is a Quilt
.or Coverlid : They are all drawn and deri-
ved from SternOj which fignifies to throw
down, to kill, or to fpread abroad. Let the
Criticks tell me what certain Senfe they
could put upon either of thefe four Words
by their mere Cognation with each other,
or their Derivation from one common Verb.
Again, who could tell me the certain mean-
ing and precife Idea of the Word hone/I in
Englijh, and allure me that it fignifies a
Man of Integrity, Juftice and Probity, tho*
jt is evidently derived from honeflus in La-
tin ? Whereas honejlus hath a very different
Idea, and fignifies a Man of feme Figure in
the World, or a Man of Honour. Let any
Man judge then how little Service toward
explaining the Hebrew Tongue can be furnim-
ed from all the Language of Arabia. Surely
a great Part of the long learned Fatigues and
tirefome Travels of Men through this Conn-
o
try is almofl vain and ufelefs to make the He-
brew Bible better underftood.
As
3.48 Of the Sciences, PART I.
As for the Syriac Language, it is granted
there may be fome finall Advantage drawn
from the Knowledge of it, becauie there is
a very ancient Tranflation of the New Tef-
tament in that Tongue : And perhaps this
may fometimes give a proper and appofite
Meaning to a difficult and doubtful Text,
and offer a fair Hint for recovering the true
Meaning of the Scripture from the perverfe
Gloffes of other Writers. But there are fe-
veral Commentators and Lexicographers who
have been acquainted with the Syriac Lan-
guage, and have given us the chief of thefe
Hints in their Writings on Scripture.
AND after all, fince none of thefe Am*rl>
ances can yield us a fufficient Proof of a true
Interpretation, and give us the certain Senfe of
a Text, who would be perfuaded to wafte any
great Number of his better Hours in fuch dry
Studies, and in Labours of fo little Profit?
XXXI. THE Chaldean Language indeed
is much nearer to the Hebrew, and it is pro-
per for a Divine to have fome Acquaintance
with it, becaufe there are feveral Verfes or
Chapters of Ezra and Daniel which are
written in that Language j and the old Jewijh
Yargums or Commentaries, which are written
in the Chaldean Tongue, may fometimes hap-
pen to caft a little Light upon a doubtful Scrip-
ture of the Old Teftament.
BUT it muft be ftill owned that the
Knowledge of thefe Eaflern Tongues does
Q not
CHAP. XX. and their Ufe, &c. 349
not deferve to be magnified to fucli a Degree
as fome of the Proficients in them have in-
dulged, wherein they have carried Matters
beyond all Reafon and Juftice, lince fcarce
any of the moft important Subjects of the
Gofpel QiChriJl and the Way of Salvation can
gain any Advantage from them.
XXXII. THE Art of Grammar comes
now to be mentioned. It is a diftinct Thing
from the mere Knowledge of the Languages ;
for all Mankind are taught from their In-
fancy to fpeak their Mother-Tongue, by a
natural Imitation of their Mothers and Nur-
fes, and thofe who are round about them,
without any Knowledge of the Art of
Grammar^ and the various Obfervations and
Rules that relate to it. Grammar indeed
is nothing elfe but Rules and. Obfervations
drawn from the common Speech of Man-
kind in their feveral Languages ; and it
teaches us to fpeak and pronounce, to fpell
and write with Propriety and Exactnefs, ac-
cording to the Cuftom of thofe in every Na-
tion who are or were fuppofed to fpeak and
write their own Language beft. Now it is
a Shame for a Man to. pretend to Science and
Study in any of the three learned Profeffions,
who is not in ferae meafure acquainted with
the Propriety of thofe Languages with which
he ought to be converfant in his daily Studies,
and more efpecially in fuch as he may fome-
times be called upon to write as well as read.
XXXIII.
35o Of the Sciences, FART!.
XXXIII. NEXT to Grammar., we pro-
ceed to confider Rhetonck.
Now Rhetcrick in general is the Art of
perfaading, which may be diftinguifhed into
thefe three Parts -, viz. ( i .) Conveying the
Senfe of the Speaker to the Underftanding of
the Hearers in the clearer}: and moil: intelligent
Manner by the plaineft Expreffions and the
moft lively and linking Reprefentations of it,
fo that the Mind may be thoroughly convinced
of the Thing propofed. (2.) Perfuading the
Will effectually to chufe or refufe the Thing
fuggefted and reprefented. (3.) Raifing the
Paffions in the moft vivid and forcible Man-
ner, fo as to fet all the Soul and every Power
of Nature at Work, to purfue or. avoid the
Thing in Debate,
To attain this End there is not only a
great deal of Art neceflary in the Reprefen-
tation of Matters to the Auditory, but alfo
in the Difpoiition or Method of introducing
thefe particular Reprefentations, together
with the Reafons which might convince,
and the various Methods which might per-
fuade and prevail upon the Hearers. There
are certain Seafons wherein a violent Torrent
of Oration in a difguifed and concealed Me-
thod, may be more effectual than all the
nice Forms of Logic and Reafoning. The
Figures of Interrogation and Exclamation
have fometimes a large Place and happy Ef-
fect in this Sort of Difcourfe, and no Figure
of
CHAP. XX. and their Ufe, &c. 351
of Speech mould be wanting here where
the Speaker has Art enough happily to in-
troduce it.
THERE are many Remarks and Rules laid
down by the Teachers of this Art to improve
a young Genius into thofe glorious Talents
whereby Tully and Demoftbenes acquired that
amazing Influence and Succefs in their own
Age and Nation, and that immortal Fame
thro' all Nations and Ages. And it is with
great Advantage thefe Rules may be perufed
and learned. But a happy Genius, a lively
Imagination, and warm Paffions, together
with a due Degree of Knowledge and Skill
in the Subject to be debated, and a perpe-
tual Perufal of the Writings of the beft Ora-
tors and hearing the beft Speakers, will do
more to make an Orator than all the Rules of
Art in the World, without thefe natural Ta-
lents and this careful Imitation of the moft
approved and happieft Orators.
XXXIV. Now you will prefently fup-
pofe that Pleaders at the Bar have great Need
of this Art of Rbetorick -, but it has been a
juft Doubt, whether pleading in our Britijb
Courts of Juflice, before a fkilful Judge,
mould admit of any other Aid from Rlx-
torick, than that which teaches to open a
Caufe clearly, and fpread it in the moft per-
fpicuous, compleat and impartial Manner
before the Eyes of him that judges : For
impartial Juflice being the Thing which is
fought, there Should be' no Artifices ufed,
no
35 2 Of the Sciences, PARt L-
no Eloquence or Powers of Language em-
ployed to perfuade the Will or work upon
the Paffions, left the decifive Sentence of the
Judge fhould be biafled or warped into In-
juftice. For this Reafon Mr. Locke would
banifh all Pleaders in the Law for Fees, out
of his Government of Carolina, in his Poft-
humous Works, though perhaps- that great
Man might poffibly be too fevere in Ib uni-
verfal a Cenfure of the Profeffion.
XXXV. BUT the Cafe is very different
with regard to Dvines : The Eloquence of
the Pulpit beyond all Controverfy has a much
larger Extent.
THEIR Bufinefs is not to plead a Caufe
of Right and Wrong before a wife and fkil-
ful Judge, but to addrefs all the Ranks of
Mankind, the h5gh and low, the wife and
the unwife, the fober and the vicious, and
perfuade them all to purfue and perfevere
in Virtue, with regard to themfelves, in
Juftice and Goodnefs with regard to their
Neighbours, and Piety towards God. Thefe
are Affairs of everlafting Importance, and
rnoft of the Perfons to whom thefe AddrelTes
are made are not wife and fkilful Judges, but
are influenced and drawn ftrongly to the con-
trary Side by their own finful Appetites and
Paffions, and bribed or biafTed by the corrupt
Cuftoms of the World.
THERE is therefore a Neceflity not only
of a clear and faithful Reprefentation of
Things-
CHAP. XX. and their Ufe> &c* 353
Things to Men, in order to convince their
Reafon and Judgment, but of all the Skill N
and Force of Perfuafion addreffed to the
Will and the Paffions. So T'ully addreiled
the whole Senate of Rome, and Demofthenes
the Athenian People, among whom were
Capacities and Inclinations of infinite Va-
riety ; and therefore they made ufe of all the
Lightning and Thunder, all the Entreaties
and Terrors, all the foothing Elegancies
and the flowery Beauties of Language which
their Art could furnim them witn. Divines
in the Pulpit have much the fame Sort of
Hearers, and therefore they (hould "imitate
thofe ancient Examples. The Vnder [land-
ing indeed ought to be firft convinced by
the plained and flrongeft Force of Realign-
ing ; but when this is done, all the power-
ful Motives fhould be ufed which have any
juft Influence upon human Nature, all the
Springs of Paffion fliould be touched, to
awaken the ftupid and the thoughtlefs in-
to Confederation, to penetrate and melt the
hardeft Heart, to perfuade the unwilling,
to excite the lazy, to reclaim the obftinate,
and reform the vicious Part of Mankind,
as well as to encourage thofe who are hum-
ble and pious, and to fupport their Practice
and their Hope. The Tribes of Men are
funk into fo fatal a Degeneracy and dread-
ful Diftance from God, and from all that
is holy and happy, that all the Eloquence
A a which
j'54 Of the Sciences, PART!,
which a Preacher is Matter of fliould be
employed in order to recover the World
from its fhameful Ruin and Wretched nefs
by the Gofpel of our Blefied Saviour, and
reftore it to Virtue and Piety, to God and
Happinefs, by the Divine Power of this Gof-
pel. O may fuch glorious Matters of facred
Oratory never be wanting in the Pulpits of
Great Britain !
XXXVI. SHALL I now fpeak fomething
of my Sentiments concerning Poefy?
As for Books of Poefy, whether in the
learned or in the modern Languages, they
are of great Ufe to be read at Hours of
Leifure by all Perfons that make any Pre-
tence to good Education or Learning ; and
that for ieveral Reafons.
i. BECAUSE there are many Couplets
or Stanza's written in Poetic Meafures,
which contain a Variety of Morals or Rules
of Practice relating to the commpn Pru-
dentials of Mankind, as well as to Matters
of Religion, and the Poetic Numbers (or
Rhyme, if there be any) add very confider-
able Force to the Memory.
BESIDES, many an elegant and admira-
ble Sentiment or Description of Things
which are found among the Poets are well
worth committing to Memory, and the
particular Meafures of Verfe greatly aflift
us in recollecting fuch excellent Paflages,
which
CHAP. XX. and their life, &c. 355
which might fometimes raife our Conversation
from low and grovelling Subjeds.
2. IN Heroic Verfe^ but efpeciall y in the
grander Lyrics^ there are fometimes fuch
noble Elevations of Thought and Paffion as
o
illuminate all Things around us, and con-
vey to the Soul moft exalted and magnifL-
cent Images and fublime Sentiments : Thefe
furniih us with glorious Springs and Me-
diums to raife and aggrandize our Concep-
tions, to warm our Souls, to awaken the
better Paffions, and to elevate them even
to a Divine Pitch, and that for devotional
Purpofes. It is the Lyric Ode which has
fhewn to the World fome of the happieft
Examples of this Kind, and I cannot fay
but this Part of Poefy has been my favourite
Amufement above all others.
AND for this Reafon it is that I have
never thought the Heroic Poems, Greek, La-
jin, nor Er t gliflj, which have obtained the
higheft Fame in the World, are fufficientiy
divernned, exalted or animated, for want
of the Interfperiion of now and then an
Elegiac or a Lyric Ode. This might have
been done with great and beautiful Propriety,
where the Poet has introduced a Song at
a Feaft, or the Joys of a Vidtcry, or the
Soliloquies of Divine Satisfaction, or the
renfive and defpairing Agonies of diftrefling
Sorr w. Why mould that which is called
th: moft ghricus Form of Poefy be bound
A a 2 down
356 Of the Sciences, PART I.
down and confined to fuch a long and end-
lefs Uniformity of Meafures, when it mould
kindle or melt the Soul, fwell or fink it into
all the various and tranfporting Changes of
which human Nature is capable ?
CO TV LET in his unfinifhed Fragment
of the Davideis has (hewn us this Way to
Improvement; and whatever Blemifhes may
be found in other Parts of that Heroic EJ/ay>
this Beauty and Glory of it ought to be pre-
ferved for Imitation. I am well aflured that
if Homer and Virgil had happened to prac-
tife it, it would have been renowned and glo-
rified by every Critic. I am greatly mifta-
ken if this wife Mixture of Numbers would
not be a further Reach of Perfection than
they have ever attained to without it : Let it
he remembered, that it is not Nature and
flrict Reafon, but a weak and awful Reve-
rence of Antiquity and the Vogue of falli~
ble Men, that has eftablimed thofe Greek
and Roman Writings as abfolute and com-
pleat Patterns. In feveral Ages there have
been fome Men of Learning who have very
juftly difputed this Glory, and have pointed
to many of their Miftakes.
3. BUT ftill there is another End of read-
ing Poefy, and perhaps the moft confiderable
Advantage to be obtained from it by the
JBulk of Mankind, and that is, to furnifh
our Tongues with the richeft and the moil
polite Variety of Phrafes and Words up^n
all
CHAP. XX. and tleir Ufe, &c. 357
all Occafions of Life or Religion. He that
writes well in Verfe will often find a Ne-
ceffity to fend his Thoughts in fearch thro*
all the Treafure of Words that exprefs any
one Idea in the fame Language, that fo he
may comport with the Meafures, or the
Rhyme of the Verfe which he writes, or
with his own moft beautiful and vivid Sen-
timents of the Thing he defcribes. Now
by much reading of this kind we fhall infen-
fibly acquire the Habit and Skill of diver-
fifying our Phrafes upon all Occafions, and
of expreffing our Ideas in the moft proper
and beautiful Language, whether we write or
fpeak of the Things of God or Men.
IT is pity that fome of thefe harmonious
Writers have ever indulged any Thing un-
cleanly or impure to defile their Paper, and
abufe the Ears of their Readers, or to offend
againft the Rules of the niceft Virtue and
Politenefs : But ftill amongft the Writings of
Mr. Dryden, and Mr. Pope, and Dr. Toung^
as well as others, there is a fufficient Choice
in our own Language, wherein we (hall not
find any Indecency to mock the moft modeft
Tongue or Ear.
PERHAPS there has hardly been a Writer
in any Nation, and I may dare to affirm,
there is none in ours, has a richer and hap-
pier Talent of painting to the Life, or has
ever difcovered fuch a large and inexhauft-
ed Variety of Defcription, as the celebrated
Mr.
3 5 8 Of the Sciences, PART!,
Mr. Pope. If you read his Tranflation of
Homer's lliad^ you will find almoft all the
Terms or Phrafes in our Tongue that are
needful to exprefs any thing that is grand or
magnificent : But if you perufe his Odyjjee,
which defcends much more into common.
Life, there is fcarce any ufeful Subject of Dif-
courfe or Thought, or any ordinary Occur-
rence which he has not cultivated and drefTed
in the moft proper Language -, and yet ftill
he has ennobled and enlivened even the lower
Subjects with the bnghteft and moft agreeable
Ornaments.
I SHOULD add here alfo, that if the
fame Author had more frequently employed
his Pen on divine Themes, his fhort Poem
on the Meffiah> and fome Part of his Let-
ters between Abe lard and Elozfa, with that
Ode of the dying Cbriftian, &c. fufficiently
allure us that his Pen would have honoura-
bly imitated fome of the tender Scenes of
penitential Sorrow, as well as the fub-
limer Odes of the Hebrew Pfalmift, and
perhaps difcovered to us in a better Manner
than any other Tranflation has done, how
great a Poet fat upon the Throne of
IJrael.
4. AFTER all that I have faid, there is
yet a further Ufe of reading Poe/y, and that
i$, when the Mind has been fatigued with
Studies of a more laborious Kind, or when
it is any ways unfit for the Purfuit of more
difficult
CHAP. XX. mlibeirUffi &c. 359
difficult Subjects, it may be as it were unbent,
and repofe itfelf a while on the flovvry Mea-
dows where the Mufes dwell. It is a very
fenfible Relief to the Soul when it is over-
tired, to amufe itfelf with the Numbers and
the beautiful Sentiments of the Poets, and in
a little Time this agreeable Amulement may
recover the languid Spirits to Activity and
more important Service.
XXX VJ I. ALL this I propofe to the
World as my heft Obfervations about read-
ing of Verfe. But if the Queftion were
offered to me, Shall a Student of a bright
Genius never divert him/elf 'with writing
Poejy? I would anfwer, Yes, when he can-
not poffibly help it : A lower Genius in mature
Years, would heartily wifh that he had fpent
much more Time in reading the beft Au-
thors of this kind, and employed much fewer
Hours in writing. But it mull be confeiTed,
or fuppofed at leaft, that there may be
Seafons when it is hardly poffible for a
Poetic Soul to reftrain the Fancy or quench
the Flame, when it is hard to iupprefs the
exuberant Flow of lofty Sentiments, and pre-
vent the Imagination from this Sort of Style
or Language : And that is the only Seafon
I think wherein this Inclination mould be
indulged ; efpecially by Perfons who have
devoted themfelves to Profefiions of a dif-
ferent Kind : And one Reafon is, becaufe
what they write in that Hour is more likely
to
360 Of the Sciences, PART I.
to carry in it fome Appearance above Na-
ture, iome happy Imitation of the Dictates
of the Mufe*.
XXX VIII. THERE are other Things
befides Hiftory, Grammar and Languages,
Rhetorick and Poefy y which have been in-
cluded under the Name of Philological
Knowledge ; fuch as, an Acquaintance with
the Notions , Ciiftcms, Manners, Temper s y
Polity, &c. of the various Nations of the
Earth, or the diftincl: Seels and Tribes of
Mankind. This is neceflary in order to
imderftand Hiftory the better j and every
Man who is a Lawyer or a Gentleman ought
to obtain fome Acquaintance with thefe
Things, without which he can never read
Hiftory to any great Advantage, nor can he
maintain his own Station and Character in
Life with Honour and Dignity without fome
Inilght into them.
XXXIX. STUDENTS in Divinity ought
to feek a larger Acquaintance with the Jewijh
Laws, Polity, Cuftoms, &c. in order to
underftand many Paflages of the Old Tefta-
ment and the New, and to vindicate the
facred Writers from the Reproaches of In-
fidels. An Acquaintance alfo with many of
* The Mufe in the antient Heathen Senfe is fuppofed
to be a Goddefs ; but in the Pbilofopbick Senfe it can
mean no more, than a bright Genius with a warm
and ftrong Imagination elevated to an uncommon
Degree.
the
CHAP. XX. and their Ufe, &c* 1*7
'*. , O /
the Roman and Grecian Affairs is needful to
explain fevcral Texts of Scripture in the New
Teftament, to lead lincere Enquirers into
the true and genuine Senfe of the Evange-
lifts and Apoftles, and to guard their
Writings from the unreaibnable Cavils of
Men.
XL, THE Art : 'df Critlclfm is reckoned by
fome as a diftinct Part of Philology ; but it
is in Truth nothing elie than a more exact
and accurate Knowledge or Skill in the other
Parts of it, and a Readinefs to apply that
Knowledge upon all Occafions, in order to
judge well of what relates to thefe Subjects,
to explain what is obfcure in the Authors
which we read, to fupply what is defective,
and amend what is erroneous in Manufcripts
or ancient Copies, to correct the Miftakes of
Authors and Editors in the Senfe of the Words,
to reconcile the Controverfies of the Learned^
and by this Means to fpread a jufter Know-
ledge of thefe Things among the inquifitive
Part of Mankind.
EVERY Man who pretends to the learned
Profeflions, if he doth not arife to be a Cri-
tic himfelf in Philological Rafters, he mould
be frequently converting with thofe Books,
whether Dictionaries, Paraphrafts, Commen-
tators, or other Critics, which may relieve
any Difficulties he meets with, and give him
a more exact Acquaintance with thofe Studies
which he purfues.
B b AND
320 Of the Sciences, &c. PART I.
AND when foe ver any Perfon is arrived to
rf
fuch a Degree of Knowledge in thefe Things
as to furnish him well for the Practice of
Criticifei^ let him take great Care that Pride
and Vanity, Contempt of others, with inward
Wrath and Infolence, do not mingle them-
felves with his Remarks and Cenfures. Let
him remember the common Frailtks of hu-
man Nature, and the Miftakes to which the
wifeft Man is fometimes liable, that he
may pradife this Art with due Modefty ancl.
Candour.
The ENP cf the Fjpsr VOLUME.
BOOKS publijhed by the fame AUTHOR,
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J^ and Mora^ in Two Volumes, 8vp. With
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with plain Directions how every. Chriftian may
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III. Death and Heaven : Or, the laft Enemy
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G
Watts, Isaac
The improvement of the
W38 mind 5th ed.
1768
v.1
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