Tis true, the Union we have with all thofe Bodies that rowl in the vaft fpaces, is not very binding • and confequently infenfible to the greateft part of Men: and there are fome who inte- refs themfeives fo little in the Difcoveries made in the Heavens, that one would think they had no natural Union to them; did we not know that it was for want of Knowledge, or for their too applicative Adherencies to other things.
The Soul, though united to the Body which fhe animates, is not Avjzysfenftble of the Motions that occur in it •, or if fhe be, yet (he does not always actually confider them. The Paffion where- by (he's a fled being, often greater than the Senfation wherewith (he's affeffed, makes her feem to have a ftri&er Adherence to the Objett of her Pafiion, than to her own Body. For 'tis chiefly by the Paflions that the Soul expands her felf abroad, and finds fhe is actually related to all fur- rounding Beings t as it is efpecially by Senfation that fhe expands through her own Body, and finds fhe is united to all the Parts that compofe it. But as we are not to conclude that the Soul of a Man, in a Paffion, is not united to his Body, becaufe he expofes himfelf to Death, and is unconcern'd for his own Prefervation •, fo it ought not to be imagin'd we are not naturally en- gag'd to all things, becaufe there are fome we are not at all concern'd for.
Would you know, for inftance, whether Men have any Adhefions to their Prince, Or their Coun- try? Enquire out fuch as are acquainted with the Interefts of them, and have no particular Engage- ments of their own to take them up; and you will then fee how earneft they are for News, how impatient to hear of Battels, how joyful for a Victory, and how melancholy upon a Defeat. And this will convince you how ftrrctly Men are united to their Prince, and their Country <• it if in In like manner, would you know whether Men are united to China? Japan? the Vianet s or Fix'd Stars? Enquire out, or only imagine to your felf, fome whofe Country or Family enjoy a fettfd Peace, who have no particular Paffions, and that are not actually fenfible of the Union that binds them to nearer Objects than the Heavens •, and you will find, if they have any Knowledge of the Magnitude and Nature of thefe Stars? they will rejoyce at the Difcovery of any of them h will confider them with Pleafure: and, if they have Art enough, will willingly be at the pains of obferving and calculating their Motions.
Such as are in the hurry of Bufinefs, have little Curiofity for the Appearance of a Comet? or the Incidence of an Eclipfe? but Men that have no fuch Dependencies to nearer things, find themfelves confiderable Employment about fuch Events: becaufe indeed there is nothing but what we are uni- ted to, though we have not always the Senfe of this Union ■? as a Man does not always feel the Soul united, I don't fay to his Arm or Hand, but to his Heart and Brain.
The ftrongeft Natural Union which GOD has eftablifh'd between us and his Works, is that which cements and binds us to our Fellow-Brethren, Men. GOD has commanded us to love them as our Second-felves •? and to the end that Elective Love? with which we prolecute them, might be refolute and conftant, he fupports and Itrengthens it continually with:a Natural Love? which he imprefTes on us: and for that purpofe has given us fome invifible Bonds, which bind and oblige us neceiTarily to love them ■? to be watchful for their, as our own Prefervation, to re- gard them as parts necelTary to the whole, which we conftitute together with them: and with- out which we could not fubfift.
There is nothing more admirably contriv'd, than thofe Natural Correfpondencies obfervable between the Inclinations of Men's Minds? between the Motions of their Bodies? and again, be- tween thefe Inclinations and thefe Motions. All this fecret Chain-work is a Miracle, which can never be fufficiently admir'd, nor can ever be underftood. Upon the Senfe of fome fudden furpri- zing Evil, or which a Man finds, as it were, too flrong for him to overcome by his own Strength, he raifes, fuppofe, a loud Cry. This Cry forc'd out frequently without thinking on it, by the difpofition of the Machine? ftrikes infallibly into the Ears of thofe who are near enough to afford the Afliftance that is wanted: It pierces them, and makes them underltand it, let them be of what Nation or Quality foever: for 'tis a Cry of all Nations and all Conditions, as indeed it ought to ibe. It makes a Commotion in the Brain, and inltantly changes the whole Difpofition of Body in thofe that are ftruck with it •? and makes them run to give fuccour, without fo much as know- ing it. But it is not long before it acts upon their Mind? and obliges their Will to defire? and their Underjianding to contrive? means of affifling him who made that Natural Petition? provided always, that urgent Petition, or rather Command, be juft, and according to the Rules of Society. For an indifcreet Out-cry made Upon no occafion, or out of an idle Fear, produces in The Afiiftants Indignation or Laughter, inftead of Pity:• becaufe to cry without caufe, is to abufe things eftablifh'd by.Nature for our Prefervation. That indifcreet Cry naturally produces Averfion, and the defire of Revenging the Affront that was offer'd Nature ■? that is, The fettled Order of things: if he that made it without caufe, did it wilfully. But it ought only to produce the Paf- fion of Derifion, mingled with fome Compaflion, without Averfion, and defire of Revenge-, if it were a Fright, that is, a falfe Appearance of a preffing Exigency, which caus'd the Clamour. For Scoff? or Ridicule? is neceiTary to re-affure and correct the Man, as Fearful-? and Compajfon to fuc- cour him as Weak. 'Tis impoftible to conceive any thing better order'd.
I pretend not to explain, by an Example, what are the Springs and Movements, or fecret Combinations in Men's Brain, as in that of all other Animals, whereby the Author of Nature maintains the Concordance and Union necelTary to their Confervation. I only make fome Refle- xion upon thefe Contrivances, to put Men upon considering them, and diligently fearching and difcovering (not how thefe Engines play, or how their Movement is communicated through the Air, the Light, and all the little Bodies that furround us, for that's near incomprehenfibie, and. not neceiTary, but ) what Effect s they have. By feveral different Obfervations, we find there are Ties which unite us together, but we cannot accurately difcern how it is perform'd. We eaiily fee that a Watch points out the Hour, but it requires time to find out the Reafons of it. And there are fo many different Movements in the Brain of the leaft of Animals, as far furpafs the molt compound Clock-work in the World.
As the perfect Knowledge of our Machinal ConftruQure is not poflible •? fo it is not abfolutely neceffary: but the Effects its Springs and Movements are capable of producing, are indifpenfibly neceffaiy to be known, for the well-managing our felves. There is no neceffity of knowing how a Watch is made, to make ufe of it ■? but to ufe it in meafuring out our Time, 'tis at leaft necef- fary to know that it fhews the Hours. Yet there are Men fo little capable of Reflexion, that we might almoft compare them with Machines purely inanimate. They feel not in themfelves the Elater'wm? which fiackens upon the fenfe of Objects. They are frequently tofs'd and agitated, without perceiving their own Motion •? are Slaves, and yet infenfible of their Bonds. Finally, they are conducted a thoufand different ways, without perceiving the hand of their Conductor. They fancy themfelves the fole Authors of the Motions which they perform: and not diltinguifh- ing what pafTes within them, purfuant to a free Act of their Will, from what the Impreffion of furrounding Bodies produces -, they think they are their own Guides, even when they are guided by another. But this is not a place proper for the Explication of thefe things.
Thofe Alliances which Nature's Author has founded between our Natural Inclinations, in order to unite us to one another, feem yet more worthy our Application and Enquiries, than ihofe be- tween "Bodies, or between Minds? with reference to Bodies; For all things are fo admirably difpos'd, Chap. XIII. The Search after Truth. j Si difpos'd, that thole very Inclinations which feem molt repugnant to Society, are the moft ufeful to it, when they are ibmewhat moderated.
The Defile, for Inftance, which all Men have of Great nefs, direttly tends to the Subverfion of all Societies. Never thelefs, this Defire is fo temper'd by the Order of Nature, that it conduces more to Public k Welfare than many other weak and languid Inclinations: For it breeds Emulations, it pro- vokes Men toVertue, it bears up their Courage in the Services pay'd to their Country; and fo many Conquefts would not be obtain'd, did not the Soldiers, and eipecially the Officers, aipire to Glory and great Commands: So that all the Particulars that conftitute Armies, labouring only for their private Interefts, fail not to procure Happinefs to their' Countries. Which evidences how highly advantageous it is to the PublickGood, that all Men fhouldhavea fecret Ambition for Greatnefs and Promotion, provided it be moderated.
But if all the Particulars mould feem what they really are, mould they frankly confeis to others, they defign'd to be the principal Parts of the Body they compofe, and never to be the meanelt, this would not be the means to unite them together. All the Members of a Body cannot be the Head and Heart; there muft be Feet and Hands, Little as well as Great, Members to Obey as well as to Command. And if every Member of a Society mould openly fay, he would Command, and never Obey, as in effe£l every one naturally wimes, 'tis vifible that all Politick Bodies would fall to Ru- ine and Confufion, and Injuftice would reign on Earth.
It was neceflary therefore, thatthofe who have the moftSenfe, and are the fitteft to command, as the topmoft and nobleft Parts of a Community, mould be naturally Civil -, that is, mould be difpos'd by a fecret Inclination, to exprefs to others by their Behaviour, and by the Civility and Courtefie of Expreffion, how unworthy they think themfelves of any Confideration, and that they are the meaneft of all •, but that thole they addrefs to, are worthy of all. forts of Honours, and that they pay them the greateft Efteem and Veneration.- Laftly, to fupply the Defect of Charity, and Love of Order, it was needful for thofe that command others, to have the Art of deceiving them, by an imaginary Abatement, confifting in external Civilities, and good Words, that they might enjoy an unenvy'd Preheminence; which is neceflary in all Bodies: For by that means each Particular poiTelTes after a fort the Grandeur he delires. The great polTefs it really, * and * / ftea\ the Little and Weak only in Imagination, being in a meafure perfuaded by the Compliments of* <*■ Man 't others, that they are not confider'd as they are, that is, theLowelt and Meaneft of the People. *ar *he By the way, it is eafie to conclude, from what we have faid, that 'tis a gteat Offence to Civility Earthly to fpeak often of one's felf, efpecially to one's own Advantage, though we had all poffible Accom- Grandeur pliftimentsj it being not allow'd to fpeak toPerfons we converfe with, as if we looked down upon confifts only them, unlefs in fome Circumftances, and when certain external Characters give us a fenfible Prehe- m. the. Itncl" mine nee: For Contempt is the greateft of Injuries; 'tis that which is moft capable of diiTolving &mtls>tli Society •, and we can never hope that a Man, whom we have given to underftand. we think beneath us, will affociate with us, becaufe no Man can endure to be thought the meaneft Member of the Body he is of The Inclination therefore Men have to Complimenting, is the fitteft to counterbalance that other f or Efteem and Elevation; and to foften that internal Pain thofe feel, who are the loweft Parts of the Body-Politick. Nor can we doubt but the Mixture of thefe two Inclinations is very effica- cious to the keeping up Society.
But there is a ftrange Corruption in thefe Inclinations, no lefs than in Friendship, Companion, Good-will, and others, which tend to the uniting Men together. What ought to hold up a Civil Society, is commonly the Caufe of its Difunion and Downfal -, and, not to depart from my Sub- je£t, is often the Caufe of the Communication and Eftablimment of Errour.
Among all the Inclinations necelTary to Civil Society, thofe which fubj^ct us moft. to Errour, are Friend fhip, Favour, Gratitude, and whatever induce us to fpeak too advantageoufly on others in their Piefence.
We fet no Bounds to our Love of the Perfon of our Friends -, together with them we love what- u. •ever after any fort appertains to them; and whereas they commonly exprefs thek Vehemence and This /«=; Pafhon for the Defence of their Opinions, they infenfibly incline us to believe, approve, and defend cl™athn them, with as great or greater Obftinacy and Paffion than themfelves; becaufe it would often look ^wTte but ill in them, to be hot in maintaining their Opinions, whereas we might defend them, without Thoughts of being blam'd for it: For in them it would be Self-love, in us Generofity. our Friends, Our Affection for other Men proceeds from as many Accounts, as they may pleafe, and ferve us and deccive feveral ways; hike nefs of Humours, of Inclinations, Employments; their Air, their Behaviour, their them by m- Yertue, Eft ate, the Affetfion or Efteem they exprefs for us, the Services they have formerly done, or thofe we hope from them, and many other particular Reafons, determine us to love them: If it fortune then that any one of our Friends, that is, fome Perfon who has the fame Inclinations, an handfome Deportment, delightful Difcourfe, a vertuous ReputeT oris of great Quality; who teftifies an Efteem and Attention for us, who has done us any former Service, or from whom we hope any future; or, in fine, whom we love for any other particular Reafon: If fuch a Perfon, I fay, chances to advance any Propofition, we greedily embrace it, without confulting our Rea- fon. We maintain his Opinion, inlbllicitous for the Truth of it, and even fometimes againft the Conviction of our Confcience, according as we are determin'd, by either the Obfcurity and Con- fufion of our Mind, the Corruption of our Heart, or the Advantages we hope to reap from our Falfe Generofity.
There is no need of bringing particular Examples of what I fay, fince we rarely can be in Company an Hour together, without obferving feveral, if we make but a little Reflexion. Fa- vour vour and Laughter, according to the Common Saying, are feldom on the fide of Truth, but al- moft always on the fide of thole we love. "lis a Well-bred and Obliging Gentleman that ipeaks-, he is certainly therefore in the right: If what he fays be only probable, it's look'd upon as true; if abfolutely impertinent and ridiculous, it will at leaft amount to a Probability. If it be a Man that loves me, efteems me, has done me fome Kindnefs, or is difpos'd or capacitated to do it, has maintain'd my Opinion on other Occafions, I fhall be both ungrateful and unwife, if I op- pugn his, or even fail to applaud him. Thus Truth is fported with, and made to truckle to our lnterelt, and we carefs the falfe Opinions of each other.
A worthy Man ought not to take it ill to be inform'd, or inftru&ed, if it be done by the Rules of good Manners; but if our Friends are difgufted, when we modeftly reprefent to them their Miftake, we mult permit them to love themfelves and their Errours, fince they will have it fo, and becaufe we have no Power to command them, nor to change their Mind.
But a true Friend ought never to approve rhe Errours of his Friend •, for we ought to confider, that we do them greater Injury than we imagine, when we defend their Opinions without diftin- £tion. Our Applauies ferveonly to fwell their Heart, and itrengthen them in their Errours, where- by they grew incorrigible, and act, and decide atlait, as if they were infallible.
Whence comes it that the molt Rich, the moft Powerful, the molt Noble, and generally all that are above others, believe themfelves commonly infallible, and deport themfelves as if they had more Reafon than Men of a Lower and Meaner Condition, but from a fervile Approbation indifferently given to all their Thoughts > So likewife the Approbation we give our Friends, in- fenfibly leads them to believe themfelves wifer than others; which makes them arrogant, pre- fumptuous, and imprudent, and obnoxious to the groflelt Errours, without perceiving them.
For which Reafon it is, that our Enemies often do us better Service, and open our Mind more by their Oppofitions, than our Friends by their Applaufes, becaufe the former keep us to our Guard^ and make us give heed to what we advance -, which one thing fuffices to acquaint us with our Ramblings, but the latter lull us to ileep, and give us an ungrounded Confidence that makes us Vain and Ignorant. Men Ihould never therefore admire their Friends, and fubmit to their Opini- ons, out of an AffetTwn; as they ought not out of Difaffeflion, to oppofe their Enemies. But they ought to diveft themfelves of the Spirit of flattery and Contradiction, that they may grow fincere, and approve the Evidence of Truth where ever they find it.
We ought moreover to fix it well in our Mind, that molt Men are difpos'd to Flatter or Com- - pliment us, through a kind of Natural Inclination, either to (hew their Parts, or to obtain the good Favour of others from the Hope of a Return-, or, laltly, out of a kind of Tnvidioufnefs and 'Raillery: And we ought never to let our Brains be turn'd with any thing they can fay to us. Is it not a thing of daily Practice, to fee Men that are unacquainted, cry up each other to the Hea- vens, upon the very firlt Intercourfe? And what more common than for Men to give exceffive Praifes, and to exprefs even Extatick Admiration to a Perfon upon a Publick Performance, even in the Company of thofe with whom they have ridiculed him juft before? Whenever a Man cries out, and turns pale with Admiration, as if altonilh'd at what he hears, 'tis no good Proof that the Speaker utters Wonders; but rather, that he has a flattering Auditory, that he has Friends, or it may be Enemies, that give themfelves diverfion: That he talks in an engaging Itrain, that he is Rich, or Powerful; or, if you will, 'tis a good Proof that his Difcourfe is founded on the confus'd and oblcure, but very moving and agreeable Notions of the Senfes •, or that he has a lively Imagination, fince Praifes are beftow'd on Friendfhip, Riches, Honours, Probabilities, but rarely upon Truth.
'Twill perhaps be expected, that having treated in general of the Inclinations of the Mind, I Sfhould now defcend to an exa£t Difcuflion of all the particular Motions it is fenfible of, upon the Sight of Good and Evil, viz. That I mould explicate the Nature of Love, Hatred, Joy, Sorrow, and all the Intellectual Paffions, yvhethet General or Particular, Simple or Compound. But I have not oblig'd my lelf to account for all the different Motions whereof the Mind is capable.
I am willing to have it knows, that my principal Defign in all the foregoing Treatife concern- ing the Search after Truth, was to make Men fenfible how weak and ignorant they are, and how lubje£t to Errour and Sin. I have faid it, and I fay it again, perhaps ir will be remembred, I had never defign'd a Thorough particular Explication of the Nature of the Mind; but I have been oblig'd to lay fomething of it, to lay open its Errours in their Principle, to unfold them methodically, in a Word, to make my J elf intelligible. If I have tranfgrefs'd rhe Bounds I had prefcrib'd my iel£ it was becaufe I had, methought, new things to fay, which feem'd of moment, and which I be- liev'd might be read withPlealure. Perhaps I wasmiltaken^ but that Preemption was neceflary to encourage me to write them. For who would fay any thing, if he did not hope to be attended to > I have faid, it's true, leveral things which ieem to have lefs Analogy with the prefent Sub- let than would be the particular Treatment of the Motions of the Soul, and I acknowledge it. But 'tis not my Intention to put my felf under any Conltraint, when I propofe to my lelf a Me- thod. I lay down a Rule to go by; but I prefume it may be permitted me to turn afideas I walk, when any thing falls in my way to be confider'd. I prefume too I have the Liberty of diverting to a Relting Place, provided I loie not Sight of the Road I am to purfue. Such as will not eafe themfelves with me, may go on if they pleafe, 'tis but turning to a new Page. But if they take it amifs, I would let them know that there are many who find that the Relting Places I have made choice of, make their Journey eafier, and more pleafant.
The End of the Yirft Volume.
CO P R E FA C E to the Second Volume; Which may ferve as an Anfwer to the ANiMADVE R SIO NS on the Firft:.
SOme time fince was publiuYd a Book entituled, Animadverfions upon the Search after Truth, wherein^ at the fame time, arc examined part of M. des Cartes\r Principles, being a "Letter by an Academic k in Paris, ifc. Tis laid this Book attacks me, and truly not without Reafon -, for the Title fhews it, and the Author manifetts it was his Dehgn -, which gives me a Right and impofes on me a fort of Obligation of ' fpeaking my Thoughts of it. For befides that, I ought to diiabufe fome people who delight in thefe petty Quarrels, and immediately determine on the fide of the Criticks that gratifie their Paffion •, 1 think my felf bound to give fome Anfwer to the AggrefTor, that I may not bethought to be filent out of Infolence or Im- potence. ■ s-. • ■., • The Animadverter may pardon me, if he pleafes, if I fometimes feem to give him Provocation-, I Ihould be very foiry fo much as to defign it. But I cannot defend my felf without wounding him, nor re- pell the Blows he makes at me, without making him feel,. and others know his Weaknefs and Imbecillity. Self-defence is a natural Obligation, but the Defence of Truth is abfclutely indifpenfible.
See here in fhort his Defign: He fuppofes the Book he animadverts on, is a Method for laying the Foun- dations of the Sciences. He reduces this Method to fourteen Heads, and (hews that they are either Sup- pofitions without Proof, or AlTertious without Foundation, and coniequently that the Subftance of the Book is intirely ufelefs to the Enquiry after Truth; though there are here and there fome Obfervations in it that place it in the rank of Works which have gain'd the Eftirriatioh of our Age..
I anfwer in General, that the Author of the Animadverfions has not underitood, or has diffembled the Underftanding the Defign of the Book he impungs; it being plain that the principal Defign of it, is to dis- cover the Errours we are fubjecF to. 'Tis true it treats of the Nature of the Senfes, Imagination and In- tellect; but 'tis manifeft, and I ptecaution in feveral places, that this is only to difcover thefe Errours in their Caufes: This being the Method I always endeavour to obferve, as believing it moil: advantageous to the enlightning the Mind.
The Title of the firft Page of the Book he oppofes, wherein are to be feen in Capitals, CONCERN- ING THE ERROURS OF THF SENSES-, the very Table of the fame Book, or rather the Place where I make the Divifion of the whole Work, might have taught him my Defign, if he had de- fir'd to know it, where he might have read thefe words, which methinks are clear enough: And Chap. 4. B. 1. fo all the Errours of Men, and the Caufes of them, may be reduced to five Heads, and we fhall treat of them according to that order, Firft, We fhall /peak of the Errours of the S E'.N. SES. Secondly, Of the Errours of IMAGINATION. Thirdly, Of the Errours of the PURE INTELLECT Fourth- ly, Of the Errours of our INCLINATIONS. And fifthly, Of the Errours of the PASSIONS. And thus having made an Ejfay to rid the Soul of the Errours which Jhe is fubjetl to, WE SHALL, Laftly LAY DOWN A GENERAL METHOD- TO CONDUCT HER IN THE SEARCH OF TRUTH. 'Tis plain enough from this Divifion, that the firft Volume, which is the fubjeSt of our Au- thor's Animadverfions, treats only of the Senfes, Imagination and Intellect, and that the Method which he fuppofes I have given, ought to be the Subject of the Second Volume Neverthelefs as he is pleafed to make me undertake a Defign I do not execute, that he may have the more to Charge upon my Conducl, fo he goes to prove it was my Defign to lay down a Me- thod in that Book. I do him no Injury, fays he, in looking on his Book as a Method to lay the Page 9, 10. Foundations of the Sciences: For befides that the Title expreffes fo much, he declares himfelf upon the Point in the following manner ■, " Let us examaine the Caufes and Nature of our Page r. " Errours, and fince the Method of examining things, by confidering them in their Birth and " Origin, is the moft regular and perfpicuous, and ferves better than others to give us a thorough know- " ledge of them, let us try to put it here in practice.
I do a Man no Injury, when I fay he defigns to draw an Hercules; but'if I fhew that inftead of an Her- cules, he takes a Polyphemus, or Therfites, I make him ridiculous: Should I fay with many others, that the Animadverter is a Cartefian, or that he defigned by his Animadverfions on my Book to defend the Doftrine of Ties Cartes, I fhould not wrong him; but if at the fame time I fhould fhew that he oppofes me without un- ' derftanding me, I ihould poflibly offend him. 'Tis then injuring a Man, to charge upon him Defigns which he never had, to render him ridiculous. But a Man mult be wretchedly in the wrong who impofes them on fuch as have, like me in feveral places, explain'd themfeives clearly upon the Subject.
But the Title of my Book evidences as much, for 'tis concerning the Search after Truth. I anfwer, That to fearch out Truth, two things are requifite -, firit to be delivered from the Prejudices of Childhood, or vulgar Errours; Secondly, to have a good Method. The Title of the Book is comprehenfive of thefe two parts. I have given the firft in the former Volume, but the Animadverter will needs have it, that I have given the fecond; which finely is unreafonabie. He ought rather to correel: the Title by the Book, if the Title dif- pleafed him, than to go about to ruine a whole Book for the Title's -fake.
But, continues our Aurhor, I declare my felf upon the Point in this manner, " Let us exa- " mine the Caufes and Nature of our Errours, and fince the Method of examining things, by Page 10, " confidering them in their Birth and Origin, is the moft regular and perfpicuous, and ferves " bettet than others to give us a thorough knowledge of them; let us try to put it here in prattice.
I have been fhewing, that I have declar'd diftin6Uy enough in the Divifion I have made of my work, that I gave not my Method in the firft Volume -, this cannot be doubted. But let us fee whether this paifage was enough to make him think I have given a Method: I fay, Let us examine the Caufes and Nature of our Errours. My Defign therefore according to-this Paffage, is to examine the Caufes and Nature of our Errours. That's plain. I continue, And fince the Method of examining things by confidering them m their Birth and Origin, is more regular and perfpicuous than others -, let us try to put it in pratfice, (a) My PREFACE.
Mv Defign therefore is to exafnine the Caufes and Nature of our Errours methodically h can any one from hence believe I have given a Method? If fo, we may believe there is no Author but has given a Method, fince there is none but has the fame Defign as my felf to write methodically. I might even lay that the Ani- madverter has defign'd to give a Method, and impugn him by his own Weapons, but that he had rather be thought to have written without any. Thefe are the Proofs imployed by him to demonitrate I have