determin’d here without Clearness and Evidence. To be able to repeat any Persons _Dogma_ without forming a Distinct Idea of it our selves, is not to Know but to Remember; and to have a Confuse Indeterminate Idea is to Conjecture not to Understand.
The Objects of Faith are as Certain and as truly Intelligible in themselves as those of Science, as has been said already, only we become persuaded of the Truth of them by another Method, we do not _See_ them so clearly and distinctly as to be unable to disbelieve them. Faith has a mixture of the Will that it may be rewardable, for who will thank us for giving our Assent where it was impossible to withhold it? Faith then may be said to be a sort of Knowlege capable of Reward, and Men are Infidels not for want of Conviction, but thro an _Unwillingness_ to Believe.
But as it is a fault to Believe in matters of Science, where we may expect Demonstration and Evidence, so it is a reproach to our Understanding and a proof of our Disingenuity, to require that sort of Process peculiar to Science, for the Confirmation of such Truths as are not the proper Objects of it. It is as ridiculous as to reject Musick, because we cannot Tast or Smell it, or to deny there is such a thing as Beauty because we do not hear it. He who wou’d See with his Ears and Hear with his Eyes may indeed set up in _Bedlam_ for a Man of an extraordinary reach, a Sagacious Person who won’t be impos’d on, one who must have more Authentick proofs than his dull Fore-fathers were content with. But Men of dry Reason and a moderate Genius, I suppose will think Nature has done very well in allotting to each Sense its proper employment, and such as these will as readily acknowlege that it is as Honourable for the Soul to Believe what is truly the Object of Faith, as it is for her to Know what is really the Object of her Knowlege. And were we not strangely perverse we shou’d not scruple Divine Authority when we daily submit to Human. Whoever has not seen _Paris_ has nothing but Human Authority to assure him there is such a place, and yet he wou’d be laugh’d at as ridiculous who shou’d call it in question, tho he may as well in this as in another Case pretend that his Informers have designs to serve, intend to impose on him and mock his Credulity. Nay how many of us daily make that a matter of Faith which indeed belongs to Science, by adhering blindly to the Dictates of some famous Philosopher in Physical Truths, the Principles of which we have as much right to examine, and to make deductions from ’em as he had?
To sum up all: We may know enough for all the purposes of Life, enough to busie this active Faculty of Thinking, to employ and entertain the spare Intervals of Time and to keep us from Rust and Idleness, but we must not pretend to fathom all Depths with our short Line, we shou’d be Wise unto Sobriety, and reckon that we know very little if we go about to make our _Own_ Reason the Standard of all Truth. It is very certain that nothing is True but what is conformable to Reason, that is to the Divine Reason of which ours is but a short faint Ray, and it is as certain that there are many Truths which Human Reason cannot Comprehend. Therefore to be throughly sensible of the Capacity of the Mind, to discern precisely its Bounds and Limits and to direct our Studies and Inquiries accordingly, to Know what is to be Known, and to Believe what is to be Believ’d is the property of a Wise Person.
To be content with too little Knowlege, or to aspire to over-much is equally a fault, to make that use of our Understandings which GOD has Fitted and Design’d them for is the Medium which we ought to take. For the difference between a Plow-man and a Doctor does not seem to me to consist in this, That the Business of the one is to search after Knowlege, and that the other has nothing to do with it. No, whoever has a Rational Soul ought surely to employ it about some Truth or other, to procure for it right Ideas, that its Judgments may be true tho its Knowlege be not very extensive. But herein lies the difference, that tho Truth is the Object of every Individual Understanding, yet all are not equally enlarg’d nor able to comprehend so much; and they whose Capacities and Circumstances of Living do not fit ’em for it, lie not under that obligation of extending their view which Persons of a larger reach and greater leisure do. There is indeed often times a mistake in this matter, People who are not fit will be puzling their heads to little purpose, and those who are prove Slothful and decline the trouble; and thus it will be if we do not throughly understand our selves, but suffer Pride or Ease to make the estimate.
§. II. It is therefore very fit that after we have consider’d the Capacity of the Understanding in general, we shou’d descend to the view of our own particular, observing the bent and turn of our own Minds, which way our Genius lies and to what it is most inclin’d. I see no reason why there may not be as great a variety in Minds as there is in Faces, that the Soul as well as the Body may not have something in it to distinguish it, not only from all other Intelligent Natures but even from those of its own kind. There are different proportions in Faces which recommend them to some Eyes sooner than to others, and tho _All_ Truth is amiable to a Reasonable Mind, and proper to employ it, yet why may there not be some particular Truths, more agreeable to each individual Understanding than others are? Variety gives Beauty to the Material World and why not to the Intellectual? We can discern the different Abilities which the Wise Author of all things has endow’d us with, the different Circumstances in which he has plac’d us in reference to this World and the Concerns of an Animal Life, that so we may be mutually useful, and that since each single Person is too limited and confin’d to attend to many, much less to all things, we may receive from each other a reciprocal advantage, and why may we not think he has done the like in respect of Truth? that since it is too much for one, our united Strength shou’d be employ’d in the search of her. Especially since the Divine Being who contains in himself all Reality and Truth is Infinite in Perfection, and therefore shou’d be Infinitely Ador’d and Lov’d; and If Creatures are by their being so uncapable of rendering to their Incomprehensible Creator an Adoration and Love that’s worthy of him, it is but decorous that they shou’d however do as much as they can. All that variety of sublime Truths of Beautiful and Wondrous Objects which surround us, are nothing else but a various display of his unbounded Excellencies, and why shou’d any of ’em pass unobserv’d? Why shou’d not every individual Understanding be in a more especial manner fitted for and employ’d in the disquisition of some particular Truth and Beauty? ’Tis true after all our researches we can no more sufficiently Know GOD than we can worthily Love him, and are as much unable to find out all his Works as we are his Nature, yet this shou’d only prompt us to exert _All_ our Powers and to do our best, since even _that_ were too little cou’d we possibly do more. We can never offer to him so much Praise as he deserves, and therefore it is but fit that he shou’d have _All_ that Mankind can possibly render him. He is indeed immutable in his own Nature, but those discoveries we daily make of his Operations will always afford us somewhat New and Surprizing, for this All-glorious Sun the Author of Life and Light is as inexhaustible a Source of Truth as he is of Joy and Happiness.
If then we are convinc’d that there’s some peculiar Task allotted us, our next business will be to enquire what it is. To know our own Strength and neither to over not underrate our selves is one of the most material points of Wisdom, and which indeed we are most commonly ignorant of, else we shou’d not reach at all, how unable soever we are to attain it, nor make so many successless attempts and be forc’d to come off with that pitiful Apology, _I was mistaken, I did not think it_. But we can scarce duly estimate our Understandings till we have regulated our Wills, reform’d Self-love and a train of immortified Passions, which it is not our Business to speak of here, we shall have occasion to do’t hereafter. Let it suffice that we remark a frequent Error which these engage us in, that is, an aptness to lessen the Human Mind, to detract from its Grandeur and abridge its Powers when we consider it in General, and as great a forwardness when we look on our selves to extend our Abilities beyond their bounds. Are we conscious of a Defect? the shallowness of Human Reason at large must bear the blame, we Harangue very excellently on the Ignorance and Vanity of Mankind, and it were well if we rested there, and wou’d forbear to murmur even at our Creator himself for allowing us so scanty a Portion.
But if Reason has shone out, dispelling those Clouds which Eclips’d the bright face of Truth, we arrogate all to our selves. _My_ Discovery, _My_ Hypothesis, the Strength and Clearness of _My_ Reasonings, rather than the Truth are what we wou’d expose to view; ’tis that we Idolize our selves and wou’d have every one Admire and Celebrate. And yet all this is no more perhaps than another has done before us, or at least might have done with our Opportunities and Advantages. The reverse of this procedure wou’d become us better, and it were more Glorious as well as more Just to ascribe the Excellencies of the Mind to Human Nature in the Lump and to take the Weaknesses to our selves. By this we shou’d both avoid Sloth, (the best use we can make of our Ignorance and Infirmity being first to be humbled for, and then sedulously to endeavour their Amendment) and likewise secure our Industry from the Mixtures of Pride and Envy. By looking on our own Acquisitions as a general Treasure, in which the Whole have a Right, we shou’d pretend to no more than a share; and considering our selves as Parts of the same Whole, we should expect to find our own account in th’ Improvement of every part of it, which wou’d restrain us from being puft up with the Contemplation of our Own, and from repining at our Neighbours Excellencies. For let Reason shine forth where it may, as we can’t engross, so neither can we be excluded from sharing in the Benefit, unless we wilfully exclude our selves; every one being the better for True Worth and Good Sense, except the little Soul’d Enviers of ’em.
To help us to the Knowledge of our own Capacities the Informations of our Friends, nay even of our Enemies may be useful. The former if Wise and True will direct us to the same Course to which our Genius Points, and the latter will industriously endeavour to divert us from it, and we can’t be too careful that these don’t disguise themselves under the specious appearance of the former, to do us an ill-turn the more effectually. For it is not seldom seen that such as pretend great Concern for us, will press us on to such Studies or Ways of Living as inwardly they know we are unfit for, thereby to gratify their Secret Envy, by diverting us from that to which our Genius disposes, and in which therefore they have reason to suppose we wou’d be Excellent. But tho we may make use of the Opinions of both, yet if we will be Sincere and Ingenuous we cannot have a more faithful Director than our own heart. He who gave us these Dispositions will excite us to the Use and Improvement of ’em; and unless we drive him from us by our Impurity, or thro negligence and want of Attention let slip his secret Whispers, this Master within us will lay most in our view such Lessons as he wou’d have us take. Our care then must be to open our Eyes to that Beam of Light which does in a more especial manner break in upon us, to fix them steadily, and to examine accurately those notices which are most vividly represented to us, and to lay out our Thoughts and Time in the Cultivation of ’em. It may be our Humor won’t be gratified, nor our Interest serv’d by such a Method. Other Business or Amusements put on a finer Garb, and come attended with more Charms and Grandeur, these recommend us to the World make us Belov’d and Illustrious in it: Whilst the followers of Truth are despis’d and look’d askew on, as fantastick Speculatists, unsociable Thinkers, who pretend to see farther than their Neighbours, to rectifie what Custom has establish’d, and are so Unmannerly as to Think and Talk out of the Common way. He who speaks Truth makes a Satyr on the greatest part of Mankind, and they are not over apt to forgive him, he contradicts the vogue of the Times, is so hardy as to lay open Mens darling Errors, to draw a lively Picture of their most secret Corruptions, a Representation which they cannot bear.
Their Gall is touch’d proportionably as their Wounds are more deeply search’d into, altho it be only in order to a Cure. They therefore who Love Truth shall be Hated by the Most, who tho they openly pretend to Honour, yet secretly Malign her, because she reproaches them. And as a plausible Life is not often a very Religious one, which made the best Judge pronounce a Wo on those whom all Men shall speak well of, so neither is the most Just and Illuminated Understanding the most admir’d and trusted to, but a plausible Speaker, as well as a plausible Liver, commonly bears away the Bell. If then we consult our Passions and Vanity we shall go near to determine amiss, and make that use of our Intellectuals which Fancy or Interest pushes us on to, not which Nature has fitted us for. Hence it is that those who might have done very well in some Studies and Employments, make but bungling work when they apply themselves to others. We go on apace when the Wind and Tide are on our side, but it costs us much Labour, and we make little speed, when we Row against both.
And as a due Consideration of our Particular Capacity wou’d put us right in our own Studies, so wou’d it keep us from clashing with our Neighbours, whom we many times Contend with not so much out of a Love to Truth, as thro a humor of Contradiction, or because we think this the best way to shew our Parts, and by this tryal of Skill to exalt our selves above them. But is there no better way to discover our Penetration, and to try our Strength, than by a Malicious and Litigious Opposition? The field of Truth is large, and after all the Discoveries that have been made by those who have gone before, there will still be untroden Paths, which they who have the Courage and Skill may beat out and beautify. If then instead of Jostling and Disputing with our Fellow Travellers, of bending all the force of our Wit to Contradict and Oppose those advances which they make, we wou’d well understand, duly Employ and kindly Communicate our Peculiar Talent, how much more Service might we do our Lord, how much more useful might we be to one another? What vast Discoveries wou’d be made in the wide Ocean of Truth? How many Moral Irregularities wou’d be observ’d and rectify’d?
We shou’d be restrain’d from aspiring to things above our reach, move regularly in our own Sphere, not abuse those good Parts which were given us for Common Benefit, to the Destruction of our selves and others, be in a fair way to discern the Defects of our Mind and to proceed to the Cure of ’em.
§. III. We have already exprest our thoughts concerning the Capacity and Perfection of the Understanding, and what has been said if duly consider’d, is sufficient to bring every particular Person acquainted with their own defects. But because they who need Amendment most, are commonly least dispos’d to make such reflections as are necessary to procure it, we will spend a few Pages in considering for them, and in observing the most usual defects of the Thinking Faculty.
If we are of their Opinion who say that the Understanding is only Passive, and that Judgment belongs to the Will, I see not any Defect the former can have, besides Narrowness and a disability to extend it self to many things, which is indeed incident to all Creatures, the brightest Intelligence in the highest Order of Angels is thus defective, as well as the meanest Mortal, tho in a less degree. Nor ought it to be complain’d of, since ’tis Natural and Necessary, we may as well desire to be Gods as desire to Know all things. Some sort of Ignorance therefore, or Non perception we cannot help; a Finite Mind, suppose it as large as you please, can never extend it self to Infinite Truths. But no doubt it is in our Power to remedy a great deal more than we do, and probably a larger Range is allowed us than the most Active and Enlightned Understanding has hitherto reach’d. Ignorance then can’t be avoided but Error may, we cannot Judge of things of which we have no Idea, but we can suspend our Judgment about those of which we have, till clearness and evidence oblige us to pass it. Indeed in strictness of Speech the Will and not the Understanding is blameable when we Think amiss, since the latter opposes not the Ends for which GOD made it, but readily extends it self as far as it can, receiving such Impressions as are made on it; ’tis the former that directs it to such Objects, that fills up its Capacity with such Ideas as are foreign to its Business and of no use to it, or which does not at least oppose the incursions of Material things, and deface as much as it is able those impressions which Sensible Objects leave in the Imagination.
But since it is not material to the present Design, whether Judgment belongs to the Understanding or Will, we shall not nicely distinguish how each of ’em is employ’d in acquiring Knowledge, but treat of ’em both together in this Chapter, allotted to the Service of the Studious, who when they are put in the way may by their own Meditations and Experience, rectifie the mistakes and supply the Omissions we happen to be guilty of.
They who apply themselves to the Contemplation of Truth, will perhaps at first find a Contraction or Emptiness of Thought, and that their Mind offers nothing on the Subject they wou’d consider, is not ready at unfolding, nor in representing correspondent Ideas to be compar’d with it, is as it were asleep or in a Dream, and tho’ not empty of all Thought, yet Thinks nothing clearly or to the purpose. The Primary Cause of this is that Limitation which all Created Minds are Subject to, which Limitation appears more visible in some than in others, either because some Minds are endow’d by their Creator with a larger Capacity than the rest, or if you are not inclin’d to think so, then by reason of the Indisposition of the Bodily Organs, which cramps and contracts the Operations of the Mind. And that Person whose Capacity of receiving Ideas is very little, whose Ideas are disorder’d, and not capable of being so dispos’d as that they may be compar’d in order to the forming of a Judgment, is a Fool or little better. If we find this to be our Case, and that after frequent tryals there appears no hopes of Amendment, ’tis best to desist, we shall but lose our Labour, we may do some Good in an Active Life and Employments that depend on the Body, but we’re altogether unfit for Contemplation and the Exercises of the Mind. Yet e’er we give out let’s see if it be thus with us in all Cases: Can we Think and Argue Rationally about a Dress, an Intreague, an Estate? Why then not upon better Subjects? The way of Considering and Meditating justly is the same on all Occasions. ’Tis true, there will fewest Ideas arise when we wou’d Meditate on such Subjects as we’ve been least conversant about; but this is a fault which it is in our power to remedy, first by Reading or Discoursing, and then by frequent and serious Meditation, of which hereafter.
As those we have been speaking of are hindred in their search after Truth, thro a want of Ideas out of which to deduce it, so there are another sort who are not happy in their Enquiries, on account of the multitude and Impetuosity of theirs. Volatileness of Thought, very pernicious to true Science, is a fault which People of warm Imaginations and Active Spirits are apt to fall into. Such a Temper is readily dispos’d to receive Errors and very well qualified to propagate them, especially if a volubility of Speech be join’d to it. These thro an immoderate nimbleness of Thinking skip from one Idea to another, without observing due Order and Connexion, they content themselves with a superficial view, a random glance, and depending on the vigor of their Imagination, are took with Appearances, never tarrying to penetrate the Subject, or to find out Truth if she float not upon the Surface. A multitude of Ideas not relating to the matter they design to think of rush in upon them, and their easie Mind entertains all comers how impertinent soever; instead of examining the Question in debate they are got into the Clouds, numbring the Cities in the Moon and building Airy Castles there. Nor is it easie to cure this Defect, since it deceives others as well as those who have it with a shew of very great Ingenuity. The vivacity of such Persons makes their Conversation plausible, and taking with those who consider not much, tho not with the Judicious; it procures for them the Character of Wit, but hinders them from being Wise. For truth is not often found by such as won’t take Time to examine her Counterfeits, to distinguish between Evidence and Probability, Realities and Appearances, but who thro a conceit of their own sharp-sightedness think they can pierce to the bottom with the first glance.
To cure this Distemper perfectly perhaps it will be necessary to apply to the Body as well as to the Mind: The Animal Spirits must be lessen’d, or rendred more Calm and Manageable; at least they must not be unnaturally and violently mov’d, by such a Diet, or such Passions, Designs and Divertisments as are likely to put ’em in a ferment.
Contemplation requires a Governable Body, a sedate and steady Mind, and the Body and the Mind do so reciprocally influence each other, that we can scarce keep the one in tune if the other be out of it. We can neither Observe the Errors of our Intellect, nor the Irregularity of our Morals whilst we are darkned by Fumes, agitated with unruly Passions, or carried away with eager Desires after Sensible things and vanities. We must therefore withdraw our Minds from the World, from adhering to the Senses, from the Love of Material Beings, of Pomps and Gaieties; for ’tis these that usually Steal away the Heart, that seduce the Mind to such unaccountable Wandrings, and so fill up its Capacity that they leave no room for Truth, so distract its Attention that it cannot enquire after her. For tho’ the Body does partly occasion this fault, yet the Will no doubt may in good measure Remedy it, by using its Authority to fix the Understanding on such Objects as it wou’d have Contemplated; it has a Rein which will certainly curb this wandring, if it can but be persuaded to make use of it. Indeed Attention and deep Meditation is not so agreeable to our Animal Nature, does not flatter our Pride so well as this agreeable _Reverie_, which gives us a pretence to Knowledge without taking much Pains to acquire it, and does not choak us with the humbling thoughts of our own Ignorance, with which we must make such ado e’re it can be enlightened. Yet without Attention and strict Examination we are liable to false Judgments on every occasion, to Vanity and Arrogance, to Impertinent Prating of things we don’t understand, are kept from making a Progress, because we fancy our selves to be at the top already, and can never attain to true Wisdom. If then we wou’d hereafter think to purpose, we must suffer our selves to be convinc’d how oft we have already thought to none, suspect our Quickness, and not give our desultory Imagination leave to ramble.
And in order to the restraining it we may consider, what a loss of Time and Study such irregular and useless Thoughts occasion, what a Reproach they are to our Reason, how they cheat us with a _shew_ of Knowledge, which so long as we are under the power of this giddy Temper will inevitably escape us. And if to this we add a serious perusal of such Books as are not loosly writ, but require an Attent and Awakened Mind to apprehend, and to take in the whole force of ’em, obliging our selves to Understand them throughly, so as to be able to give a just account of them to our Selves, or rather to some other Person intelligent enough to take it and to correct our mistakes, it is to be hop’d we shall obtain a due poise of Mind, and be able to direct our Thoughts to the thorow discussion of such Subjects as we wou’d Examine.
Such Books I mean as are fuller of Matter than Words, which diffuse a light through every part of their Subject, do not Skim, but Penetrate it to the bottom, yet so as to leave somewhat to be wrought out by the Reader’s own Meditation; such as are writ with Order and Connexion, the Strength of whose Arguments can’t be sufficiently felt unless we remember and compare the whole System. ’Tis impossible to prescribe absolutely, and every one may easily find what Authors are most apt to stay their Attention, and shou’d apply to them. But whenever they Meditate, be it on what Object it may, let ’em fix their Minds stedily on it, not removing till it be throughly Examin’d, at least not until they have seen all that’s necessary to their present purpose.
Doing so we shall prevent Rashness and Precipitation in our Judgments, which is occasion’d by that Volatileness we have been speaking of, together with an over-weaning opinion of our Selves. All the irregularities of our Will proceed from those false Judgments we make, thro want of Consideration, or a partial Examination when we do consider. For did we Consider with any manner of Attention, we cou’d not be so absurd as to call Evil, Good, and Chuse it as such, or prefer a less Good before a greater, a poor Momentary Trifle, before the Purity and Perfection of our Mind, before an Eternal and Immutable Crown of Glory! But we seek no farther than the first Appearances of Truth and Good, here we Stop, allowing neither Time nor Thought to search to the bottom, and to pull off those Disguises which impose on us. This Precipitation is that which gives birth to all our Errors, which are nothing else but a hasty and injudicious Sentence, a mistaking one thing for another, supposing an Agreement or Disparity amongst Ideas and their Relations where in reality there is none, occasion’d by an imperfect and cursory view of ’em. And tho’ there are other things which may be said to lead us into Error, yet they do it only as they seduce us into Rash and Precipitate Judgments. We love Grandeur and every thing that feeds our good Opinion of our Selves, and therefore wou’d Judge off hand, supposing it a disparagement to our Understandings to be long in Examining, so that we greedily embrace whatever seems to carry Evidence enough for a speedy Determination, how slight and superficial soever it be. Whereas did we calmly and deliberately Examine our Evidence, and how far those Motives we are acted by ought to Influence, we shou’d not be liable to this Seduction.
For hereby the Impetuosity of a warm Imagination wou’d be cool’d, and the extravagancies of a Disorderly one Regulated; we shou’d not be Deceiv’d by the Report of our Senses; the Prejudices of Education; our own Private Interest, and readiness to receive the Opinions whether True or False of those we Love, or wou’d appear to Love because we think they will serve us in that Interest; our inordinate thirst after a great Reputation, or the Power and Riches, the Grandeurs and Pleasures of this World, these wou’d no longer dissipate our Thoughts and distract our Attention, for then we shou’d be sensible how little Concern is due to them. We shou’d neither mistake in the End and Object by not employing our Understandings at All about such things as they were chiefly made for, or not Enough, or by busying them with such as are out of their reach, or beneath their Application; nor shou’d we be out in the Method of our Meditation, by going a wrong or a round about way. For the GOD of Truth is ready to lead us into all Truth, if we Honestly and Attentively apply our selves to him.
In sum, whatever false Principle we embrace, whatever wrong Conclusion we draw from true ones, is a disparagement to our Thinking Power, a Weakness of Judgment proceeding from a Confuse and Imperfect view of things, as that does from want of attention, and a hasty and partial Examination. It were endless to reckon up all the false Maxims and Reasonings we fall into, nor is it possible to give a List of them, for there are innumerable Errors opposite to one single Truth. The General Causes have been already mention’d, the Particulars are as many as those several Compositions which arise from the various mixtures of the Passions, Interests, Education, Conversation and Reading, _&c._ of particular Persons. And the best way that I can think of to Improve the Understanding, and to guard it against all Errors proceed they from what Cause they may, is to regulate the Will, whose Office it is to determine the Understanding to such and such Ideas, and to stay it in the Consideration of them so long as is necessary to the Discovery of Truth; for if the Will be right the Understanding can’t be guilty of any Culpable Error. Not to Judge of any thing which we don’t Apprehend, to suspend our Assent till we see just Cause to give it, and to determine nothing till the Strength and Clearness of the Evidence oblige us to it. To withdraw our selves as much as may be from Corporeal things, that pure Reason may be heard the better; to make that use of our Senses for which they are design’d and fitted, the preservation of the Body, but not to depend on their Testimony in our Enquiries after Truth. Particularly to divest our selves of mistaken Self-love, little Ends and mean Designs, and to keep our Inclinations and Passions under Government. Not to engage our selves so far in any Party or Opinion as to make it in a manner necessary that that shou’d be Right, lest from wishing it were, we come at last to persuade our selves it is so. But to be passionately in Love with Truth, as being throughly sensible of her Excellency and Beauty. To embrace her how opposite soever she may sometimes be to our Humours and Designs, to bring these over to her, and never attempt to make her truckle to them. To be so far from disliking a Truth because it touches us home, and lances our tenderest and dearest Corruption, as on the contrary to prize it the more, by how much the more plainly it shews us our Errors and Miscarriages. For indeed it concerns us most to know such Truths as these, it is not material to us what other Peoples Opinions are, any farther than as the Knowlege of their Sentiments may correct Our Mistakes. And the higher our Station is in the World, so much the greater need have we to be curious in this particular.
The mean and inconsiderable often stumble on Truth when they seek not after her, but she is commonly kept out of the way, and industriously conceal’d from the Great and mighty; either out of Design or Envy, for whoever wou’d make a Property of another must by all means conceal the Truth from him; and they who Envy their Neighbours Preeminence in other things, are willing themselves to excel in exactness of Judgment, which they think and very truly, to be the greatest Excellency. And to help forward this deception, the Great instead of being Industrious in finding out the Truth, are generally very impatient when they meet with her. She does not treat them so tenderly and fawningly, with so much Ceremony and Complaisance as their Flatterers do. There’s in her that which us’d to be the Character of our Nation, an honest Plainness and Sincerity, Openness and blunt Familiarity: She cannot mould her self into all Shapes to be rendred agreeable, but standing on her Native Worth is regardless of Out-side and Varnish. But to return from this Digression.
Above all things we must be throughly convinc’d of our entire Dependance on GOD, for what we _Know_ as well as for what we Are, and be warmly affected with the Sense of it, which will both Excite us to Practise, and Enable us to Perform the rest. Tho’ we are Naturally Dark and Ignorant, yet in _his Light we may_ hope to _see Light_, if with the Son of _Syrac_ we Petition for _Wisdom that sits by his Throne_ to _labour with us_, and Sigh with _David_ after his _Light and Truth_. For then he who is _The Light that Lightneth every one who comes into the World_, the Immutable Truth, and Uncreated Wisdom of His Father, will _Teach us in the way of Wisdom and lead us in right Paths_, he will instruct us infinitely better by the right use of our own Faculties than the brightest Human Reason can. For in him are all the Treasures of Wisdom and Knowlege which he Liberally dispences to all who Humbly, Honestly and Heartily ask ’em of him. To close this Head: Whatever the Notion That we see all things in GOD, may be as to the Truth of it, ’tis certainly very commendable for its Piety, in that it most effectually humbles the most dangerous sort of Pride, the being Proud of our Knowlege, and yet does not slacken our Endeavours after Knowlege but rather Excites them.
[Sidenote: _Art of Thinking._] § IV. As to the _Method_ of Thinking, if it be proper for me to say any thing of that, after those better Pens which have treated of it already, it falls in with the Subject I’me now come to, which is, that _Natural Logic_ I wou’d propose. I call it natural because I shall not send you further than your Own Minds to learn it, you may if you please take in the assistance of some well chosen Book, but a good Natural Reason after all, is the best Director, without this you will scarce Argue well, tho you had the Choicest Books and Tutors to Instruct you, but with it you may, tho’ you happen to be destitute of the other. For as a very Judicious Writer on this Subject (to whose Ingenious Remarks and Rules I am much obliged) well observes, “These Operations [of the Mind] proceed meerly from Nature, and that sometimes more perfectly from those who are altogether ignorant of Logic, than from others who have learn’d it.”
That which we propose in all our Meditations and Reasonings is, either to deduce some Truth we are in search of, from such Principles as we’re already acquainted with; or else, to dispose our Thoughts and Reasonings in such a manner, as to be able to Convince others of those Truths which we our selves are Convinc’d of. Other Designs indeed Men may have, such as the Maintenance of their Own Opinions, Actions and Parties without regard to the Truth and Justice of ’em, or the Seduction of their unwary Neighbours, but these are Mean and Base ones, beneath a Man, much more a Christian, who is or Ought to be endow’d with greater Integrity and Ingenuity.
Now Reasoning being nothing else but a Comparison of Ideas, and a deducing of Conclusions from Clear and Evident Principles, it is in the first place requisite that our Ideas be Clear and Just, and our Principles True, else all our Discourse will be Nonsense and Absurdity, Falshood and Error. And that our Idea may be Right, we