92 Considerations concerning our Knowledge. Book 4. ference in them. But though a man, with his eyes open in the light, cannot but see; yet their be certain objects, which he may choose whether he will turn his eyes to; there may be in his reach a book containing pictures and discourses, capable to delight or instruct him, which yet he may never have the will to open, never take the pains to look into. The application voluntary; but we know as things are, not as we please. § 2. There is also another thing in a man's power, and that is, though he turns his eyes sometimes towards an object, yet he may choose whether he will curiously survey it, and with an intent application endeavour to observe accurately all that is visible in it. But yet what he does see, he cannot see otherwise than he does. It depends not on his will to see that black which appears yellow; nor to persuade himself, that what actually scalds him feels cold. The earth will not appear painted with flowers, nor the fields covered with verdure, whenever he has a mind to it in the cold winter he cannot help seeing it white and hoary if he will look abroad. Just thus is it with our understanding; all that is voluntary in our knowledge is the employing or witholding any of our faculties from this or that sort of objects, and a more or less accurate survey of them: but, they being employed, our will hath no power to determine the knowledge of the mind one way or other; that is done only by the objects themselves, as far as they are clearly discovered. And therefore, as far as men's senses are conversant about external objects, the mind cannot but receive those ideas which are presented by them, and be informed of the existence of things without: and so far as men's thoughts converse with their own determined ideas, they cannot but, in some measure, observe the agreement or disagreement that is to be found amongst some of them, which is so far knowledge: and if they have names for those ideas which they have thus considered, they must needs be assured of the truth of those propositions which express that agreement or disagreement they perceive in them, and be undoubtedly convinced of those truths. For what a man sees, he cannot but see; and what he perceives, he cannot but know that he perceives. Instance, in numbers. In natural §3. Thus he that has got the ideas of numbers, and hath taken the pains to compare one, two, and three to six, cannot choose but know that they are equal: he that hath got the idea of a triangle, and found the ways to measure its angles, and their magnitudes, is certain that its three angles are equal to two right ones; and can as little doubt of that as of this truth, "that it is impossible for the same thing to be, and not to be." He also that hath the idea of an intelligent, but frail and weak being, made by religion. and depending on another, who is eternal, omnipotent, perfectly wise and good, will as certainly know that man is to honour, fear, and obey God, as that the sun shines when he sees it. For if he hath but the ideas of two such beings in his mind, and will turn his thoughts that way, and consider them, he will as certainly find that the inferior, finite, and dependent, is under an obligation to obey the supreme and infinite, as he is certain to find that three, four, and seven are less than fifteen, if he will consider and compute those numbers; nor can he be surer in a clear morning that the sun is risen, if he will but open his eyes, and turn them that way. But yet these truths, being ever so certain, ever so clear, he may be ignorant of either, or all of them, who will never take the pains to employ his faculties, as he should, to inform himself about them. Our knowledge being short, we want some thing else. CHAPTER XIV. Of Judgment. § 1. THE understanding faculties being given to man, not barely for speculation, but also for the conduct of his life, man. would be at a great loss if he had nothing to direct him but what has the certainty of true knowledge. For that being very short and scanty, as we have seen, he would be often utterly in the dark, and, in most of the actions of his life, perfectly at a stand, had he nothing to guide him in the absence of clear and certain knowledge. He that will not eat till he has demonstration that it will nourish him, he that will not stir till he infallibly knows the business he goes about will succeed,-will have little else to do but to sit still and perish. What use to be made of this twilight state. § 2. Therefore as God has set some things in broad day-light; as he has given us some certain knowledge, though limited to a few things in comparison, probably, as a taste of what intellectual creatures are capable of, to excite in us a desire and endeavour after a better state; so in the greatest part of our concernments he has afforded us only the twilight, as I may so say, of probability; suitable, I presume, to that state of mediocrity and probationership he has been pleased to place us in here; wherein, to check our over-confidence and presumption, we might by every day's experience be made sensible of our short-sightedness and liableness to error; the sense whereof might be a constant admonition to us, to spend the days of this our pilgrimage with industry and care, in the search and following of that way, which might lead us to a state of greater perfection: it being highly rational to think, even were revelation silent in the case, that as men employ those talents God has given them here, they shall accordingly receive their rewards at the close of the day, when their sun shall set, and night shall put an end to their labours. Judgment supplies the want of knowledge. §3. The faculty which God has given man to supply the want of clear and certain knowledge, in cases where that cannot be had, is judgment; whereby the mind takes its ideas to agree or disagree, or, which is the same, any proposition to be true or false, without perceiving a demonstrative evidence in the proofs. The mind sometimes exercises this judgment out of necessity, where demonstrative proofs and certain knowledge are not to be had; and sometimes out of laziness, unskilfulness, or haste, even where demonstrative and certain proofs are to be had. Men often stay not warily to examine the agreement or disagreement of two ideas, which they are, desirous or concerned to know; but, either incapable of such attention as is requisite in a long train of gradations, or impatient of delay, lightly cast their eyes on, or wholly pass by, the proofs; and so without making out the demonstration, determine of the agreement or disagreement of two ideas as it were by a view of them as they are at a distance, and take it to be the one or the other, as seems most likely to them upon such a loose survey. This faculty of the mind, when it is exercised immediately about things, is called judgment; when about truths delivered in words, is most commonly called assent or dissent: which being the most usual way wherein the mind has occasion to employ this faculty, I shall under these terms treat of it, as least liable in our language to equivocation. § 4. Thus the mind has two faculties, conversant about truth and falsehood. First, knowledge whereby it certainly perceives, and is undoubtedly satisfied of, the agreement or disagreement of any ideas. Judgment is Secondly, judgment, which is the putting ideas together, or separating them from one another in the mind, when their certain agreement or disagreement is not perceived, but presumed to be so; which is, as the word imports, taken to be so before it certainly appears. And if it so unites, or separates them, as in reality things are, it is right judgment. Probability is the appearance of agreement upon fallible proofs. CHAPTER XV. Of Probability. § 1. As demonstration is the showing the agreement or disagreement of two ideas, by the intervention of one or more proofs, which have a constant, immutable, and visible connexion one with another; so probability is nothing but the appearance of such an agreement or disagreement, by the intervention of proofs, whose connexion is not constant and immutable, or at least is not perceived to be so, but is or appears for the most part to be so, and is enough to induce the mind to judge the proposition to be true or false, rather than the contrary. For example: in the demonstration of it a man perceives the certain immutable connexion there is of equality between the three angles of a triangle, and those intermediate ones which are made use of to show their equality to two right ones; and so by an intuitive knowledge of the agreement or disagreement of the intermediate ideas in each step of the progress, the whole series is continued with an evidence which clearly shows the agreement or disagreement of those three angles in equality to two right ones: and thus he has certain knowledge that it is so. But another man, who never took the pains to observe the demonstration, hearing a mathematician, a man of cre |