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has enough to get as much knowledge as is required and expected of him, and he that does not that, is in love with ignorance, and is accountable for it.

$38. Presumption.

THE variety of distempers in men's minds ist as great as of those in their bodies; some are epidemic, few escape them; and every one too, if he would look into himself, would find some defect of his particular genius. There is scarce any one without some idiosyncrasy that he suffers by. This man presumes upon his parts, that they will not fail him at time of need; and so thinks it superfluous labour to make any provision beforehand. His understanding is to him like Fortunatus's purse, which is always to furnish him, without ever putting any thing into it before-hand; and so he sits still satisfied, without endeavouring to store his understanding with knowledge. It is the spontaneous product of the country, and what need of labour in tillage? Such men may spread their native riches before the ignorant, but they were best not come to stress and trial with the skilful. We are born ignorant of every thing. The superficies of things that surround them make impressions on the negligent, but nobody penetrates into the inside without labour, attention, and indus

try. Stones and timber grow of themselves, but yet there is no uniform pile with symmetry and convenience to lodge in without toil and pains. God has made the intellectual world harmonious and beautiful without us; but it will never come into our heads all at once; we must bring it home peice-meal, and there set it up by our own industry, or else we shall have nothing but darkness, and a chaos within, whatever order and light there be in things without us.

§ 39. Despondency.

On the other side, there are others that depress their own minds, despond at the first difficulty, and conclude that the getting an insight in any of the sciences, or making any progress in knowledge farther than serves their ordinary buisiness, is above their capacities. These sit still, because they think they have not legs to go as the others I last mentioned do, because they think they have wings to fly, and can soar on high when they please. To these latter one may for answer apply the proverb," Use legs and have legs." Nobody knows what strength of parts he has till he has tried them. And of the understanding one may most truly say, that its force is greater generally than it thinks, till it is put to it. Viresque acquirit eundo.

And therefore the proper remedy here is but to set the mind to work, and apply the thoughts vigorously to the business; for it holds in the struggles of the mind as in those of war, "Dum putant se vincere vicere ;" a persuasion that we shall overcome any difficulties that we meet with in the sciences, seldom fails to carry us through them. Nobody knows the strength of his mind, and the force of steady and regular application, till he has tried. This is certain, he that sets out upon weak legs will not only go farther, but grow stronger too, than one who, with a vigorous constitution and firm limbs, only sits still.

Something of kin to this men may observe in themselves, when the mind frights itself (as it often does) with any thing reflected on in gross, and transiently viewed confusedly, and at a distance. Things thus offered to the mind carry the show of nothing but difficulty in them, and are thought to be wrapt up in impenetrable obscurity. But the truth is, these are nothing but spectres that the understanding raises to itself to flatter its own laziness. It sees nothing distinctly in things remote, and in a huddle; and therefore concludes too faintly, that there is nothing more clear to be discovered in them. It is but to approach nearer, and that mist of our own raising that enveloped them will remove; and those that in that mist appeared hideous giants

not to be grappled with, will be found to be of the ordinary and, natural size and shape. Things, that in a remote and confused view seem very obscure, must be approached by gentle and regular steps; and what is most visible, easy, and obvious in them first considered. Reduce them into their distinct parts; and then in their due order bring all that should be known concerning every one of those parts into plain and simple questions; and then what was thought obscure, perplexed, and too hard for our weak parts, will lay itself open to the understanding in a fair view, and let the mind into that which before it was awed with, and kept at a distance from, as wholly mysterious. I appeal to my reader's experience, whether this has never happened to him, especially when, busy on one thing he has occasionally reflected on another. I ask him whether he has never thus been scared with a sudden opinion of mighty difficulties, which yet have vanished, when he has seriously and methodically applied himself to the consideration of this seeming terrible subject; and there has been no other matter of astonishment left, but that he amused himself with so discouraging a prospect, of his own raising, about a matter which in the handling was found to have nothing in it more strange nor intricate than several other things which he had long since and with ease mastered? This

experience would teach us how to deal with such bugbears another time, which should rather serve to excite our vigour than enervate our industry. The surest way for a learner in this, as in all other cases, is not to advance by jumps and large strides ; let that which he sets himself to learn next be indeed the next; i. e. as nearly conjoined with what he knows already as is possible; let it be distinct but not remote from it let it be new, and what he did not know before, that the understanding may'advance; but let it be as little at once as may be, that its advances may be clear and sure. All the ground that it gets this way it will hold. This distinct gradual growth in knowledge is firm and sure; it carries its own light with it in every step of its progression, in an easy and orderly train; than which there is nothing of more use to the understanding. And though this perhaps may seem a very slow and lingering way to knowledge, yet I dare confidently affirm, that whoever will try it in himself, or any one he will teach, shall find the advances greater in this method than they would in the same space of time have been in any other he could have taken. The greatest part of true knowledge lies in a distinct perception of things in themselves dis tinct. And some men give more clear light and knowledge by the bare distinct stating of a

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