chepat; and that they might not forget the letters named Quiescent, viz. a, h, v, and i, they are joined in the word Ahevi. So the universal and particular propositions in logic are remembered by the words Barbara, Celarent, Darii, &c.

Other artificial helps to memory may be just mentioned here.

Dr. Grey, in his book called Memoria Technica, has exchanged the figures 1, 2, 3, 4, 5, 6, 7, 8, 9, for some consonants, b, d, t, f, 1, y, p, k, n, and some vowels, a, e, i, o, u, and several diphthongs, and thereby formed words that denote numbers, which may be more easily remembered: and Mr. Lowe has improved his scheme in a small pamphlet called Mnemonics Delineated; whereby in seven leaves he has comprized almost an infinity of things, in science and in common life, and reduced them to a sort of measure like Latin verse; though the words may be supposed to be very barbarous, being such a mixture of vowels and consonants as are very unfit for harmony.

But after all, the very writers on this subject have confessed that several of these artificial helps of memory are so cumbersome as not to be suitable to every temper or person; nor are they of any use for the delivery of a discourse by memory, nor of much service in learning the sciences: but they may be sometimes practised for the assisting our remembrance of certain sentences, numbers, and

names.

CHAP. XVIII.

Of Determining a Question.

I. WHEN a subject is proposed to your thoughts, consider whether it be knowable at all, or no; and then whether it be not above the reach of your inquiry and knowledge in the present state; and remember, that it is great waste of time to busy yourselves too much amongst unsearchables: the chief use of these studies is to keep the mind humble, by finding its own ignorance and weakness.

II. Consider again whether the matter be worthy of your inquiry at all; and then how far it may be worthy of your present search and labour according to your age, your time of life, your station in the world, your capacity, your profession, your chief design and end. There are many things worth inquiry to one man, which are not so to another; and there are things that may deserve the study of the same person in one part of life, which would be improper or impertinent at another. To read books of the art of preaching, or disputes about church discipline, are proper for a theological student in the end of his academical studies, but not at the beginning of them. To pursue mathematical studies "very largely may be useful for a professor of philosophy, but not for a divine.

III. Consider whether the subject of your inquiry be easy or difficult; whether you have sufficient foundation or skill, furniture and advantages for the pursuit of it. It would be madness for a young statuary to attempt at first to carve a Venus or a Mercury, and especially without proper tools. And it is equal folly for a man to pretend to make great improvements in natural philosophy without due experiments.

IV. Consider whether the subject be any ways

useful or no before you engage in the study of it: often put this question to yourselves, Cui bono? To what purpose? What end will it attain? Is it for the glory of God, for the good of men, for your own advantage, for the removal of any natural or moral evil, for the attainment of any natural or moral good? Will the profit be equal to the labour? There are many subtle impertinences learned in the schools; many painful trifles, even among the mathematical theorems and problems; many difficiles nuga, or laborious follies of various kinds, which some ingenious men have been engaged in. A due reflection upon these things will call the mind away from vain amusements, and save much time.

V. Consider what tendency it has to make you wiser and better, as well as to make you more learned; and those questions which tend to wisdom. and prudence in our conduct among men, as well as piety toward God, are doubtless more important, and preferable beyond all those inquiries which only improve our knowledge in mere speculations.

VI. If the question appear to be well worth your diligent application, and you are furnished with the necessary requisites to pursue it, then consider whether it be dressed up and entangled in more words than is needful, and contain or include more complicated ideas than is necessary; and if so, endeavour to reduce it to a greater simplicity and plainness, which will make the inquiry and argument easier and plainer all the way.

VII. If it be stated in an improper, obscure, or irregular form, it may be meliorated by changing the phrase, or transposing the parts of it; but be careful always to keep the grand and important point of inquiry the same in your new stating the question. Little tricks and deceits of sophistry, by sliding in or leaving out such words as entirely change the question, should be abandoned and renounced by all fair disputants and honest searchers after truth.

The stating a question with clearness and justice

goes a great way, many times, toward the answering it. The greatest part of true knowledge lies in a distinct perception of things which are in themselves distinct; and some men give more light and knowledge by the bare stating of the question with perspicuity and justice, than others by talking of it in gross confusion for whole hours together. To state a question is but to separate and disentangle the parts of it from one another, as well as from every thing which does not concern the question, and then lay the disentangled parts of the question in due order and method: oftentimes, without more ado, this fully resolves the doubt, and shews the mind where the truth lies, without argument or dispute.

VIII. If the question relate to an axiom, or first principle of truth, remember that a long train of consequences may depend upon it; therefore it should not be suddenly admitted or received.

It is not enough to determine the truth of a proposition, much less to raise it to the honour of an axiom or first principle, to say that it has been believed through many ages, that it has been received by many nations, that it is almost universally acknowledged, or nobody denies it, that it is established by human laws, or that temporal penalties or reproaches will attend the disbelief of it.

IX. Nor is it enough to forbid any proposition the title of axiom, because it has been denied by some persons, and doubted of by others; for some persons have been unreasonably credulous, and others have been as unreasonably sceptical. Then only should a proposition be called an axiom, or a self-evident truth, when, by a moderate attention to the subject and predicate, their connection appears in so plain a light, and so clear an evidence, as needs no third idea, or middle term, to prove them to be connected.

X. While you are in search after truth in ques tions of a doubtful nature, or such as you have not

yet thoroughly examined, keep up a just indifference to either side of the question, if you would be led honestly into the truth: for a desire or inclination leaning to either side biasses the judgment strangely: whereas by this indifference for every thing but truth, you will be excited to examine fairly instead of presuming, and your assent will be secured from going beyond your evidence.

XI. For the most part people are born to their opinions, and never question the truth of what their family, or their country, or their party profess. They clothe their minds as they do their bodies, after the fashion, in vogue, nor one of a hundred ever examined their principles. It is suspected of lukewarmness, to suppose examination necessary; and it will be charged as a tendency to apostasy, if we go about to examine them. Persons are applauded for presuming they are in the right, and (as Mr. Locke saith) he that considers and inquires into the reason of things is counted a foe to orthodoxy, because possibly he may deviate from some of the received doctrines. And thus men, without any industry or acquisition of their own (lazy and idle as they are) inherit local truths, i. e. the truths of that place where they live, and are inured to assent without evidence.

This hath a long and unhappy influence; for if a man can bring his mind once to be positive and fierce for propositions whose evidence he hath never examined, and that in matters of the greatest concernment, he will naturally follow this short and easy way of judging and believing in cases of less moment, and build all his opinions upon insufficient grounds.

XII. In determining a question, especially when it is a matter of difficulty and importance, do not take up with partial examination, but turn your thoughts on all sides, to gather in all the light you ean toward the solution of it. Take time, and use all the helps that are to be attained, before you fully determine, except only where present necessity of action calls for speedy determination.

K