This being so, that defects and weakness in men's understandings, as well as other faculties, come from want of a right use of their own minds, I am apt to think the fault is generally mislaid upon nature, and there is often a complaint of want of parts, when the fault lies in a want of a due improvement of them. We see men frequently dexterous and sharp enough in making a bargain, who, if you reason with them about matters of religion, appear perfectly stupid. are looked on as natural endowments or oratory. Nobody is made anything will be found, when examined into more by hearing of rules, or laying them up in narrowly, to be the product of exercise, his memory; practice must settle the habit and to be raised to that pitch only by of doing without reflecting on the rule; repeated actions. Some men are re- and you may as well hope to make a marked for pleasantness in raillery, others good painter or musician extempore by a for apologues and apposite diverting lecture and instruction in the arts of stories. This is apt to be taken for the music and painting, as a coherent thinker, effect of pure nature, and that the rather, or strict reasoner, by a set of rules, showbecause it is not got by rules, and those who him wherein right reasoning consists. excel in either of them, never purposely set themselves to the study of it as an art to be learnt. But yet it is true, that at first some lucky hit which took with somebody, and gained him commendation, encouraged him to try again, inclined his thoughts and endeavours that way, till at last he insensibly got a facility in it without perceiving how; and that is attributed wholly to nature, which was much more the effect of use and practice. I do not deny that natural disposition may often give the first rise to it; but that never carries a man far without use and exercise, and it is practice alone that brings the powers of the mind as well as those of the body to their perfection. Many a good poetic vein is buried under a trade, and never produces anything for want of improvement. We see the ways of discourse and reasoning are very different, even concerning the same matter, at court and in the university. And he that will go but from Westminster-hall to the Exchange, will find a different genius and turn in their ways of talking; and one cannot think that all whose lot fell in the city were born with different parts from those who were bred at the university or inns of court. THE UNWELCOMENESS NEW TRUTHS. OF THE imputation of novelty is a terrible charge amongst those who judge of men's heads, as they do of their perukes, by the fashion, and can allow none to be right but the received doctrines. Truth scarce ever yet carried it by vote anywhere at its first appearance: new opinions are always suspected, and usually opposed, without any other reason but because they are not already common. But truth, like gold, is not the less so for being newly brought out of the mine. It is trial and examination must give it price, and not any antique fashion: and though it be not yet current by the public stamp, yet it may, for all that, be as old as nature, and is certainly not the less genuine. To what purpose all this, but to show that the difference, so observable in men's understandings and parts, does not arise so much from the natural faculties, as acquired habits? He would be laughed at that should go about to make a fine dancer out of a country hedger, at past THE DUTY OF PRESERVING fifty. And he will not have much better success who shall endeavour at that age to make a man reason well, or speak handsomely, who has never been used to it, though you should lay before him a collection of all the best precepts of logic HEALTH. IF by gaining knowledge we destroy our health, we labour for a thing that will be useless in our hands; and if, by harassing our bodies (though with a design to render ourselves more useful), we deprive ourselves of the abilities and opportunities of doing that good we might have done with a meaner talent, which God thought sufficient for us, by having denied us the strength to improve it to that pitch which men of stronger constitutions can attain to, we rob God of so much service, and our neighbour of all that help which, in a state of health, with moderate knowledge, we might have been able to perform. He that sinks his vessel by overloading it, though it be with gold, and silver, and precious stones, will give his owner but an ill account of his voyage. PREJUDICES. EVERY one is forward to complain of the prejudices that mislead other men or parties, as if he were free, and had none of his own. This being objected to on all sides, it is agreed that it is a fault, and a hindrance to knowledge. What, now, is the cure? No other but this, that every man should let alone others' prejudices, and examine his own. Nobody is convinced of his by the accusation of another he recriminates by the same rule, and is clear. The only way to remove this great cause of ignorance and error out of the world, is for every one impartially to examine himself. If others will not deal fairly with their own minds, does that make my errors truths, or ought it to make me in love with them, and willing to impose on myself. If others love cataracts on their eyes, should that hinder me from couching of mine as soon as I could? Every one declares against blindness, and yet who almost is not fond of that which dims his sight, and keeps the clear light out of his mind, which should lead him into truth and knowledge? False or doubtful positions, relied upon as unquestionable maxims, keep those in the dark from truth who build on them. Such are usually the prejudices imbibed from education, party, reverence, fashion, interest, &c. This is the mote which For every one sees in his brother's eye, but never regards the beam in his own. who is there almost that is ever brought fairly to examine his own principles, and see whether they are such as will bear the trial? But yet this should be one of the first things every one should set about, and be scrupulous in, who would rightly conduct his understanding in the search of truth and knowledge. To those who are willing to get rid of this great hindrance of knowledge (for to such only I write); to those who would shake off this great and dangerous imposter Prejudice, who dresses up falsehood in the likeness of truth, and so dexterously hoodwinks men's minds, as to keep them in the dark, with a belief that they are more in the light than any that do not see with their eyes, I shall offer this one mark whereby prejudice may be known. He that is strongly of any opinion, must suppose (unless he be self-condemned) that his persuasion is built upon good grounds, and that his assent is no greater than what the evidence of the truth he holds forces him to; and that they are arguments, and not inclination or fancy, that make him so confident and positive in his tenets. Now if, after all his profession, he cannot bear any opposition to his opinion, if he cannot so much as give a patient hearing, much less examine and weigh the arguments on the other side, does he not plainly confess it is prejudice governs him? And it is not evidence of truth, but some lazy anticipation, some beloved presumption, that he desires to rest undisturbed in. For if what he holds be as he gives out, well fenced with evidence, and he sees it to be true, what need he fear to put it to the proof? If his opinion be settled upon a firm foundation, if the arguments that support it, and have obtained his assent, be clear, good, and convincing, why should he be shy to have it tried whether they be proof or not? Hewhose assent goes beyond his evidence, owes this excess of his adherence only to prejudice, and does, in effect, own it when he refuses to hear what is offered against it; declaring thereby, that it is not evidence he seeks, but the quiet enjoyment of the opinion he is fond of, with a forward condemnation of all that may stand in opposition to it, unheard and unexamined. [SIR MATTHEW HALE. 1609-1675.] COUNSEL TO HIS CHILDREN. DEAR CHILDREN-I thank God I came well to Farrington this day, about five o'clock. And as I have some leisure time at my inn, I cannot spend it more to my own satisfaction, and your benefit, than, by a letter, to give you some good counsel. The subject shall be concerning your speech; because much of the good or evil that befalls persons arises from the well or ill managing of their conversation. When I have leisure and opportunity, I shall give you my directions on other subjects. Never speak anything for a truth which you know or believe to be false. Lying is a great sin against God, who gave us a tongue to speak the truth, and not falsehood. It is a great offence against humanity itself; for, where there is no regard to truth, there can be no safe society between man and man. And it is an injury to the speaker; for, besides the disgrace which it brings upon him, it occasions so much baseness of mind, that he can scarcely tell truth, or avoid lying, even when he has no colour of necessity for it; and, in time, he comes to such a pass, that as other people cannot believe he speaks truth, so he himself scarcely knows when he tells a falsehood. As you must be careful not to lie, so you must avoid coming near it. You must not equivocate, nor speak anything positively for which you have no authority but report, or conjecture, or opinion. Let your words be few, especially when your superiors, or strangers, are present, lest you betray your own weakness, and rob yourself of the opportunity, which you might otherwise have had, to gain knowledge, wisdom, and experience, by hearing those whom you silence by your impertinent talking. Be not too earnest, loud, or violent in your conversation. Silence your opponent with reason, not with noise. Be careful not to interrupt another when he is speaking; hear him out, and you will understand him the better, and be able to give him the better answer. Consider before you speak, especially when the business is of moment; weigh the sense of what you mean to utter, and the expressions you intend to use, that they may be significant, pertinent, and inoffensive. Inconsiderate persons do not think till they speak; or they speak, and then think. Some men excel in husbandry, some in gardening, some in mathematics. In conversation, learn, as near as you can, where the skill or excellence of any person lies; put him upon talking on that subject, observe what he says, keep it in your memory, or commit it to writing. By this means you will glean the worth and knowledge of everybody you converse with; and, at an easy rate, acquire what may be of use to you on many occasions. When you are in company with light, vain, impertinent persons, let the observing of their failings make you the more cautious both in your conversation with them and in your general behaviour, that you may avoid their errors. If any one, whom you do not know to be a person of truth, sobriety, and weight, relates strange stories, be not too ready to believe or report them; and yet (unless he is one of your familiar acquaintance) be not too forward to contradict him. If the occasion requires you to declare your opinion, do it modestly and gently, not bluntly nor coarsely; by this means you will avoid giving offence, or being abused for too much credulity. Be careful that you do not commend yourselves. It is a sign that your reputation is small and .sinking, if your own tongue must praise you; and it is fulsome and unpleasing to others to hear such commendations. Speak well of the absent whenever you have a suitable opportunity. Never speak ill of them, or of anybody, unless you are sure they deserve it, and unless it is necessary for their amendment, or for the safety and benefit of others. Avoid, in your ordinary communications, not only oaths, but all imprecations and earnest protestations. Forbear scoffing and jesting at the condition or natural defects of any person. Such offences leave a deep impression; and they often cost a man dear. Be very careful that you give no reproachful, menacing, or spiteful words to any person. Good words make friends; bad words make enemies. It is great prudence to gain as many friends as we honestly can, especially when it may be done at so easy a rate as a good word; and it is great folly to make an enemy by ill words, which are of no advantage to the party who uses them. When faults are committed, they may, and by a superior they must, be reproved: but let it be done without reproach or bitterness; otherwise it will lose its due end and use, and, instead of reforming the offence, it will exasperate the offender, and lay the reprover justly open to reproof. If a person be passionate, and give you ill language, rather pity him than be moved to anger. You will find that silence, or very gentle words, are the most exquisite revenge for reproaches; they will either cure the distemper in the angry man, and make him sorry for his passion, or they will be a severe reproof and punishment to him. Never utter any profane speeches, nor make a jest of any Scripture expressions. When you pronounce the name of God or of Christ, or repeat any passages or words of Holy Scripture, do it with reverence and seriousness, and not lightly, for that is "taking the name of God in vain." I have little further to add at this time, but my wish and command that you will remember the former counsels that I Keep yourselves in some useful employment; for idleness is the nursery of vain and sinful thoughts, which corrupt the mind, and disorder the life. Be kind and loving to one another. Honour your minister. Be not bitter nor harsh to my servants. Be respectful to all. Bear my absence patiently and cheerfully. Behave as if I were present among you, and saw you. Remember, you have a greater Father than I am, who always, and in all places, beholds you, and knows your hearts and thoughts. Study to requite my love and care for you with dutifulness, observance, and obedience; and account it an honour that you have an opportunity, by your attention, faithfulness, and industry, to pay some part of that debt which, by the laws of nature and of gratitude, you owe to me. Be frugal in my family, but let there be no want; and provide conveniently for the poor. I pray God to fill your hearts with his grace, fear, and love, and to let you see the comfort and advantage of serving him ; and that his blessing, and presence, and direction, may be with you, and over you all. I am your ever loving father.-Sir Matthew Hale. [ABRAHAM COWLEY. 1618-1667.] A LOWLY LIFE. WHAT a brave privilege is it to be free from all contentions, from all envying or being envied, from receiving and from paying all kinds of ceremonies! It is, in my mind, a very delightful pastime for two good and agreeable friends to travel up and down together, in places where they are by nobody known, nor know anybody. It was the case of Æneas and his Achates, when they walked invisibly about the fields and streets of Carthage. Venus herself "A veil of thicken'd air around them cast, That none might know, or see them, as they pass'd." have frequently given you. Begin and The common story of Demosthenes' conend the day with private prayer; read fession, that he had taken great pleasure the Scriptures often and seriously; be in hearing of a tinker-woman say, as he attentive to the public worship of God. | passed, "This is that Demosthenes,” is wonderfully ridiculous from so solid an orator. I myself have often met with that temptation to vanity (if it were any); but am so far from finding it any pleasure, that it only makes me run faster from the place, till I get, as it were, out of sightshot. Democritus relates, and in such a manner as if he gloried in the good fortune and commodity of it, that, when he came to Athens, nobody there did so much as take notice of him; and Epicurus lived there very well, that is, lay hid many years in his gardens, so famous since that time, with his friend Metrodorus: after whose death, making, in one of his letters, a kind commemoration of the happiness which they two had enjoyed together, he adds at last, that he thought it no disparagement to those great felicities of their life, that, in the midst of the most talked-of and talking country in the world, they had lived so long, not only without fame, but almost without being heard of; and yet, within a very few years afterwards, there were no two names of men more known or more generally celebrated. If we engage into a large acquaintance and various familiarities, we set open our gates to the invaders of most of our time; we expose our life to a quotidian ague of frigid impertinences, which would make a wise man tremble to think of. Now, as for being known much by sight, and pointed at, I cannot comprehend the honour that lies in that; whatsoever it be, every mountebank has it more than the best doctor, and the hangman more than the lord-chief-justice of a city. Every creature has it, both of nature and art, if it be any ways extraordinary. It was as often said, "This is that Bucephalus," or "This is that Incitatus," when they were led prancing through the street, as, "This is that Alexander," or, "This is that Domitian;” and truly, for the latter, I take Incitatus to have been a much more honourable beast than his master, and more deserving the consulship than he the empire. I love and commend a true good fame, because it is the shadow of virtue: not that it doeth any good to the body which it accompanies, but it is an efficacious shadow, and like that of St. Petre, cures the diseases of others. The best kind of glory, no doubt, is that which is reflected from honesty, such as was the glory of Cato and Aristides; but it was harmful to them both, and is seldom beneficial to any man whilst he lives; what is it to him after his death I cannot say, because I love not philosophy merely notional and conjectural, and no man who has made the experiment has been so kind as to come back to inform us. Upon the whole matter, I account a person who has a moderate mind and fortune, and lives in the conversation of two or three agreeable friends, with little commerce in the world besides, who is esteemed well enough by his few neighbours that know him, and is truly irreproachable by anybody; and so, after a healthful, quiet life, before the great inconveniences of old age, goes more silently out of it than he came in (for I would not have him so much as cry in the exit): this innocent deceiver of the world, as Horace calls him, this muta persona, I take to have been more happy in his part, than the greatest actors that fill the stage with show and noise; nay, even than Augustus himself, who asked with his last breath, whether he had not played his farce very well. OF PROCRASTINATION. I AM glad that you approve and applaud my design of withdrawing myself from all tumult and business of the world, and consecrating the little rest of my time to those studies to which nature had so motherly inclined me, and from which fortune, like a stepmother, has so long detained me. But, nevertheless (you say, which but is arugo mera, a rust which spoils the good metal it grows upon. But you say) you would advise me not to precipitate that resolution, but to stay a while longer with patience and complaisance, till I had gotten such an estate as might afford me (according to the saying of that person, whom you and I love very much, and would believe as soon as another |