that it wholly debases it espouse opinions that best comport with their power, profit, or credit, and then seek arguments to support them? Truth lit upon this way is of no more avail to us than error; for what is so taken up by us may be false as well as true, and he has not done his duty who has thus stumbled upon truth in his way to preferment.

There is another but more innocent way of collecting arguments, very familiar among bookish men, which is to furnish themselves with the arguments they meet with pro and con in the questions they study. This helps them not to judge right, nor argue strongly, but only to talk copiously on either side, without being steady and settled in their own judgments for such arguments gathered from other men's thoughts, floating only in the memory, are there ready indeed to supply copi ous talk with some appearance of reason, but are far from helping us to judge right. Such variety of arguments only distract the understanding that relies on them, unless it has gone farther than such a superficial way of examining: this is to quit truth for appearance, only to serve our vanity. The sure and only way to get true knowledge, is to form in our minds clear settled notions of things, with names annexed to those determined ideas. These we are to consider, with their several relations and habitudes, and not amuse ourselves with

floating names, and words of indetermined signification, which we can use in several senses to serve a turn. It is in the perception of the habitudes and respects our ideas have one to another, that real knowledge consists; and when a man once perceives how far they agree or disagree one with another, he will be able to judge of what other people say, and will not need to be led by the arguments of others, which are many of them nothing but plausible sophistry. This will teach him to state the question right, and see whereon it turns; and thus he will stand upon his own. legs, and know by his own understanding, whereas by collecting and learning arguments by heart, he will be but a retainer to others and when any one questions the foundations they are built upon, he will be at a nonplus, and be fain to give up his implicit knowledge.

$ 16. Haste.

LABOUR for labour-sake is against nature. The understanding, as well as all the other faculties, chooses always the shortest way to its end, would presently obtain the knowledge it is about, and then set upon some new inquiry. But this, whether laziness or haste, often misleads it, and makes it content itself with improper ways of search, and such as will not serve the turn: sometimes it rests

upon testimony, when testimony of right has nothing to do, because it is easier to believe than to be scientifically instructed: sometimes it contents itself with one argument, and rests satisfied with that, as it were a demonstration; whereas the thing under proof is not capable of demonstration, and therefore must be submitted to the trial of probabilities, and all the material arguments pro and con be examined and brought to a balance. In some cases the mind is determined by probable topics in inquiries, where demonstration may be had. All these and several others, which laziness, impatience, custom, and want of use and attention lead men into, are misapplications of the understanding in the search of truth. In every question the nature and manner of the proof it is capable of should be considered, to make our inquiry such as it should be. This would save a great deal of frequently misemployed pains and lead us sooner to that discovery and pression of truth we are capable of. The multiplying variety of ar guments, especially frivolous ones, such as are all that are merely verbal, is not only lost labour, but cumbers the memory to no purpose, and serves only to hinder it from siezing and holding of the truth in all those cases which are capable of demonstration. In such a way of proof the truth and certainty is seen, and the mind fully possesses itself of it;

when in the other way of assent it only hovers about it, is amused with uncertainties. In this superficial way, indeed, the mind is capable of more variety of plausible talk, but is not enlarged, as it should be, in its knowledge. It is to this same haste and impatience of the mind also, that a not due racing of the arguments to their true foundation is owing; men see a little, presume a great deal, and so jump to the conclusion. This is a short way to fancy and conceit, and (if firmly embraced) to opinionatry, but is certainly the farthest way about to knowledge. For he that will know, must by the connexion of the proofs see the truth, and the ground it stands on; and therefore, if he has for haste skipped over what he should have examined, he must begin and go over all again, or else he will never come to knowl=edge..

$17, Desultory.

ANOTHER fault of as ill consequence as this, which proceeds also from laziness, with a mixture of vanity, is the skipping from one sort of knowledge to another. Some men's tempers are quickly weary of any one thing. Constancy and assiduity is what they cannot bear the same study long continued in is as intolerable to them as the appearing long in

the same clothes, or fashion, is to a courtlady.

§ 18. Smattering.

OTHERS, that they may seem universally knowing, get a little smattering in every thing. Both these may fill their heads with superficial notions of things, but are very much out of the way of attaining truth or knowledge.

19. Universality.

I Do not here speak against the taking a taste of every sort of knowledge; it is certainly very useful and necessary to form the mind; but then it must be done in a different way, and to a different end. Not for talk and vanity to fill the head with shreds of all kinds, that he who is possessed of such a frippery may be able to match the discourses of all he shall meet with, as if nothing could come amiss to him; and his head was so well stored a magazine, that nothing could be proposed which he was not master of, and was readily furnished to entertain any one.This is an excellency, indeed, and a great one too, to have a real and true knowledge in all, or most of the objects of contemplation. But it is what the mind of one and the same