OF THE

CONDUCT

OF THE

UNDERSTANDING.

Quid tam temerarium tamque indignum sapientis gravitate atque constantiâ, quam aut falsum sentire, aut quod non satis exploratè perceptum sit, & cognitum, sine ullâ dubitatione defendere?

Cic. de Natura Deorum, lib. 1.

Introduc

1. THE last resort a man has recourse to, in the conduct of himself, is his un- tion. derstanding for though we distinguish the faculties of the mind, and give the supreme command to the will, as to an agent; yet the truth is, the man, who is the agent, determines himself to this, or that, voluntary action, upon some precedent knowledge, or appearance of knowledge, in the understanding. No man ever sets himself about any thing, but upon some view or other, which serves him for a reason for what he does and whatsoever faculties he employs, the understanding, with such light as it has, well or ill informed, constantly leads; and by that light, true or false, all his operative powers are directed. The will itself, how absolute and uncontrollable soever it may be thought, never fails in its obedience to the dictates of the understanding. Temples have their sacred images,

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and we see what influence they have always had over a great part of mankind. But, in truth, the ideas and images in men's minds are the invisible powers, that constantly govern them; and to these they all universally pay a ready submission. It is, therefore, of the highest concernment, that great care should be taken of the understanding, to conduct it right, in the search of knowledge, and in the judgments it makes.

The logic, now in use, has so long possessed the chair, as the only art taught in the schools, for the direction of the mind, in the study of the arts and sciences, that it would perhaps be thought an affectation of novelty to suspect, that rules, that have served the learned world these two or three thousand years, and which, without any complaint of defects, the learned have rested in, are not sufficient to guide the understanding. And I should not doubt, but this attempt would be censured as vanity or presumption, did not the great lord Verulam's authority justify it; who, not servilely thinking learning could not be advanced beyond what it was, because for many ages it had not been, did not rest in the lazy approbation and applause of what was, because it was; but enlarged his mind to what it might be. In his preface to his Novum Organum, concerning logic, he pronounces thus, "Qui summus dialecticæ partes tribue"runt, atque inde fidissima scientiis præsidia comparari

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putârunt, verissimè et optime viderunt intellectum "humanum, sibi permissum, meritò suspectum esse de"bere. Verum infirmior omninò est malo medicina; "nec ipsa mali expers. Siquidem dialectica, quæ recepta est, licet ad civilia et artes, quæ in sermone et opinione positæ sunt, rectissimè adhibeatur; naturæ "tamen subtilitatem longo intervallo non attingit, et prensando quod non capit, ad errores potius stabili"endos et quasi figendos, quam ad viam veritati aperi"endam valuit."

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They, says he, who attributed so much to logic, perceived very well and truly, that it was not safe to "trust the understanding to itself without the guard of "any rules. But the remedy reached not the evil, but "became a part of it, for the logic, which took place,

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though it might do well enough in civil affairs, and "the arts, which consisted in talk and opinion; yet comes very far short of subtlety, in the real performances of nature; and, catching at what it cannot "reach, has served to confirm and establish errours, " rather than to open a way to truth." And therefore a little after he says, "That it is absolutely necessary, "that a better and perfecter use and employment of "the mind and understanding should be introduced." "Necessariò requiritur ut melior et perfectior mentis et "intellectûs humani usus et adoperatio introducatur." § 2. There is, it is visible, great variety in men's understandings, and their natural constitutions put so wide a difference between some men, in this respect, that art and industry would never be able to master; and their very natures seem to want a foundation to raise on it that which other men easily attain unto. Amongst men of equal education there is great inequality of parts. And the woods of America, as well as the schools of Athens, produce men of several abilities in the same kind. Though this be so, yet I imagine most men come very short of what they might attain unto, in their several degrees, by a neglect of their understandings. A few rules of logic are thought sufficient, in this case, for those who pretend to the highest improvement; whereas I think there are a great many natural defects in the understanding, capable of amendment, which are overlooked and wholly neglected. And it is easy to perceive, that men are guilty of a great many faults, in the exercise and improvement of this faculty of the mind, which hinder them in their progress, and keep them in ignorance and errour all their lives. Some of them I shall take notice of, and endeavour to point out proper remedies for, in the following discourse.

Reasoning.

3. Besides the want of determined ideas, and of sagacity, and exercise in finding out, and laying in order, intermediate ideas; there are three miscarriages, that men are guilty of, in reference to their reason, whereby this faculty is hindered in them from that service it might do, and was designed for.

And he that reflects upon the actions and discourses of mankind, will find their defects in this kind very frequent, and very observable.

1. The first is of those who seldom reason at all, but do and think according to the example of others, whether parents, neighbours, ministers, or who else they are pleased to make choice of to have an implicit faith in, for the saving of themselves the pains and trouble of thinking and examining for themselves,

2. The second is of those who put passion in the place of reason, and, being resolved that shall govern their actions and arguments, neither use their own, nor hearken to other people's reason, any farther than it suits their humour, interest, or party; and these one may observe commonly content themselves with words, which have no distinct ideas to them, though in other matters, that they come with an unbiassed indifferency to, they want not abilities to talk and hear reason, where they have no secret inclination, that hinders them from being intractable to it.

This

3. The third sort is of those who readily and sincerely follow reason; but, for want of having that, which one may call large, sound, round-about sense, have not a full view of all that relates to the question, and may be of moment to decide it. We are all short-sighted, and very often see but one side of a matter; our views are not extended to all that has a connexion with it. From this defect I think no man is free. We see but in part, and we know but in part, and therefore it is no wonder we conclude not right from our partial views. might instruct the proudest esteemer of his own parts, how useful it is to talk and consult with others, even such as come short of him in capacity, quickness, and penetration for, since no one sees all, and we generally have different prospects of the same thing, according to our different, as I may say, positions to it; it is not incongruous to think, nor beneath any man to try, whether another may not have notions of things, which have escaped him, and which his reason would make use of, if they came into his mind. The faculty of reasoning seldom or never deceives those who trust to it; its con