Reflections upon the conduct of human life with reference to the study of learning and knowledge : in a letter to the excellent lady, the Lady Masham / by John Norris ... ; to which is annex'd a visitation sermon, by the same author.

The Second Reflection. Wherein the General Conduct of Human Life is tax'd, for using undue and irre∣gular Methods, in Prose∣cuting what is really Per∣fective of the Vnderstand∣ing. (Book 2)

I.

IN the preceding Reflection, the Intellectual Conduct of Human Life was censured for the general Misplacing of Learning, for pla∣cing it in such things as are not Perfective of the understanding. In the Present Reflection supposing it to be Free from that Fault, we shall consider it as Chargeable with

another, namely, with an undue and irregular Method of prosecu∣ting what is really perfective of it. The First was an Errour about the End; This Second is an Er∣rour about the Means, which are the two hinges upon which all Prudence, and all Imprudence turns.

II.

That the Truth of this Charge may appear, we must here also propose a Measure, whereby we may proceed, as we did in the Former Reflection. And as there we took upon us to determine what that is which is Objectively perfective of the Vnderstanding, so we must here consider what is the Right Method of Prosecuting what is so. Which being stated will be a Measure to us in this, as the o∣ther was in the former Reflection.

III.

I design not here a just and Par∣ticular Treatise concerning The Method of Study or Inquiry after

Truth, this Province being already Professedly undertaken, and Excel∣lently adorn'd by two as great Masters of Thinking as ever were, or are like to be in the World, Cartesius and Malebranche, of both which your Ladyship is so much a Mistress, that a further under∣taking of this kind would be as needless to your better informati∣on, as to the Argument it self, after the Management of it un∣der such Excellent hands. How∣ever something I must say, it be∣ing impossible to shew that wrong Methods are used in this Grand Inquest, but by predefining which is the Right. This therefore I shall do, but briefly only, and in Ge∣neral.

IV.

Since therefore that Truth which is Perfective of the under∣standing is Necessary Truth, and since this Necessary Truth is the same with the Divine Ideas (both which being already proved, are

here supposed) following the thred of the same Hypothesis, I find it Necessary to affirm, that the right and indeed only Method of En∣quiry after that Truth which is perfective of the understanding is by Consulting the Ideal World, where only it is, or the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who says of himself that he is not only the Truth, but also the way.

V.

Here I suppose two things, first that this Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ideal World is intimately united with, and presential to the Mind. Secondly that we see and under∣stand all things in him, That he is our Light and our Wisdom, the Light by which we See, and the Light which we See, that he is the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the in∣ward word and Substantial Con∣ception of our Minds, as he is of the Father, and that in this Sense he inlightens every Man that comes into the World. This I

need not prove now,* 1.1 because I have done it professedly elsewhere, only I shall pass one necessary Remark upon the manner of our being inlighten'd by the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who may be said to in∣lighten us in a double respect, ei∣ther Fundamentally and Potentially by putting us into a Capacity of Illumination, by his intimate Union and Presence with us, or else Effectually and Actually, when we attend to his Divine Light, which is always present to us, tho we are not so to it. In the Former sense he inlightens every Man, in the latter only those who duly consult him and attend to him.

VI.

For I consider, that the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an Inlighteness in the same Proportion as he is a Redeemer. Now he redeems us either by put∣ting us in a Salvable and Recon∣cilable State, which is a Redemp∣tion Vniversal Incondionate and Antecedent, or by actually recon∣ciling

and Saving us, which de∣pends upon, and is consequent to certain conditions, and is con∣ferr'd only upon those who are qualify'd accordingly. And as his Redemption is double, so is his Illu∣mination. He inlightens either by putting us in a state or possibility of Illumination by being intimately present with us, and surrounding us with his Divine Ideal Light, which is a Benefit Common to all, or by actually informing our understand∣ings when we apply our selves with due Attention to his all-dif∣fused Light, which is ever present to us, and to the whole Creation, and Shineth even in the Darkness,* 1.2 tho the Darkness Comprehend it not.

VII.

And I was not a little glad to find the Grounds of this distincti∣on in the writings of that Elevated Heathen, Hierocles, which I shall give you in the words of my own Translation. This bright Heathen Commenting upon that Mystical

Prayer of Pythagoras, O Father Jupiter, either free all from their Manifold evils, Or else Discover to all what Daemon they use, Moves this Question, since they that know God and themselves are free from Mortal Passions; why then are not all freed, since all are sufficiently assisted with the Opportunities of this know∣ledge? To which he first gives this general Answer,* 1.3 Because the greatest part of Men embrace evil of their own accord, since they nei∣ther see nor hear Neighbouring good. Then a little after he is more particular in his Account. Since therefore (says he) that any thing may be shewn to any one,* 1.4 'tis neces∣sary that the actions of two Persons concur (for how can you shew what you have a mind should be shewn, to a Blind Man, although you offer it to him a thousand times, or how can you shew to one that sees, if you offer nothing to his Sight) both these must be present, some good proposed by him that shews, and an Eye ca∣pable

of seeing in him to whom it is to be shewn; so that from a visible object, and a Faculty of seeing, may result a Manifestation. This being so, let us suppose that all would be freed from evil, if their Maker did shew to all the knowledge of his own Nature, and what Daemon they them∣selves use. But we find that all are not deliver'd from evil, it follows therefore that he does not make this discovery to all, but to those only who of their own accord endeavour to free themselves from evil, and voluntarily fix their Eye upon what is shewn by the intention of Contem∣plation. And again a little after, thus every Illumination of God by the Concurrence of our vision,* 1.5 becomes a Discovery.

VIII.

In all which Process, this refined Heathen supposes that God is ready on his part to inlighten all Men; nay, that he does inlighten them all so far as to put them in the way, and within the Possibili∣ty

of Illumination, which then becomes Actual and Effectual when they yield due Attention to the Divine Light. He does not in∣deed descend to so much Nicety and Particularity as to ascribe this Illumination to the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ideal World, but only to God in general, nor does he determine whether God does inlighten us only Efficiently, by infusing Acts or Habits of knowledge (as is more vulgarly held, than under∣stood, and indeed is no way in∣telligible) or Formally by being himself the very Formal Light of our Minds, and the immediate Object of our Knowledge. This I say he does not determine, nor do I cite him to this purpose, having sufficiently Explain'd and Establisht this Theory elsewhere,* 1.6 but only to shew his Concurrence with me in this Distinction of the double Illumination of God.

IX.

These Supposals being premised,

First, that that Truth which is Per∣fective of the understanding is Necessary Truth; then Secondly, that this Necessary Truth is the same with the Divine Ideas; then Thirdly, that the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ideal World, is intimately united with, and Praesential to the Mind; then Fourthly, that we see and un∣derstand all things in him, and that 'tis he that is our inlightner; and that lastly, tho he inlightens all Fundamentally and Potentially, yet this Illumination is not reduced to Act, and made Effectual, but by the intervening of some Condition on our parts, which is duly to consult and apply our selves to him. From these Premises the same Conclusion which we touch't on before, necessarily and evidently follows, that the Right and only Method of Enquiry after that Truth which is Perfective of the understanding, is to consult the Di∣vine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ideal World. For this is the Region of Truth, and here

are hid all the Treasures of Wisdom and Knowledge.* 1.7 This is that great and Universal Oracle lodged in every Man's Breast, whereof the Antient Vrim and Thummim was an Expressive Type or Emblem. This is Reason, this is Conscience, this is Truth, this is that Light Within so Darkly talk'd of, by some who have by their aukward, untoward, and Vnprincipled way of representing it, discredited one of the Noblest Theorys in the World. But the thing in it self rightly understood is true, and if any shall yet call it Quakerism, or Euthusiasm, I shall only make this reply at present, that 'tis such Quakerism as makes a good part of St. Iohn's Gospel, and of St. Austin's Works. But to return, this I say is that Divine Oracle which we all may, and must con∣sult, if we would inrich our minds with Truth, that Truth which is Perfective of the understanding. And this is the true Method of be∣ing

truly wise. And this is no other Method, than what is ad∣vised us by this Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Substantial Wisdom of God.* 1.8 Blessed is the Man that heareth me, watch∣ing daily at my Gates, waiting at the Posts of my Doors. And again says the same Substantial Wisdom, Who so is Simple,* 1.9 let him turn in hither. And again, I am the Light of the World, he that follows me, or (as the word more properly signifies) he that consorts or keeps company with me,* 1.10 walketh not in Darkness. This there∣fore is via Intelligentiae, the way and Method of true Knowledge, to apply our selves to the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to consult the Ideal World.

X.

Thus in general. If now it be further demanded how this is to be done, I answer that there are three ways of doing it, and I can think of no more. The First is by Attention. The Second is by Purity of Heart and Life. And

the Third is by Prayer. Upon each of which I shall bestow some few Remarks, such as may rather give hints than full entertainment to your thoughts, because I Know your Ladyship loves to have something left to work out by your self in your own private Medita∣tions. Which Consideration has made me all along use less Prolix∣ity than the Quaintness and Weigh∣tiness of my Argument would otherwise justify.

XI.

The first Method assign'd is Attention, or Application of Mind to the Intelligible World, the World of Truth. This is the same with Thinking or Speculating, which if intelligibly accounted for, will be found to be nothing else but the Conversion of the Mind to the Ideal World, or Omniformity of the Divine Essence; which as it is the First, so is it also the Directest and most Compendicus Method of Science. For this is to go di∣rectly

to the Spring-head, to the Lucid Fountain of Good, 'tis to take hold of Essential Truth naked∣ly as it is in it self (as a very Con∣templative Person expresses it) 'tis to fix the Eye of the Mind upon the Intellectual Sun,* 1.11 upon him who is Substantial Truth, and the Light of the World. Which must needs be the most ready way to be inlightned. For the more heed∣fully we attend to the Ideal World, the more we shall see and discover of it; and not only so, but also more clearly distinguish what we do discover. For so a man that casts a short careless glance upon the Galaxy, sees only a Confused whiteness arising from the nume∣rous mixture of little Splendors, but when the same Person fixes his Eye with steadiness and delay of Application, he begins to discern something more distinctly, a new Star ever and anon arises under his inspection, not discover'd before, and still the longer and harder he

looks, the more he discerns, till at length he has discover'd as much as he can well atttend to at once, and has satiated his Faculty with the Brightness and Multitude of Light. The Application is as Ob∣vious, as the Figure is Pertinent, and therefore I shall only remark this one thing more upon this part, that this was the Method of the first Inventors of Arts and Sci∣ences, who made their way into the Coasts of Learning by meer dint of Thinking; and further, that this is the very Method that has been used by the greatest Im∣provers of them ever since, such as Bacon, Boyle, Descartes, Galileus, Harvey, Mersennus, Digby, Male∣branche, Poiret, and (whom I name with particular Honour and Reverence) our Excellent Friend Dr. More. All these must be al∣low'd, and I think are to be great Improvers of Learning, and that 'twas by this Method they did it. And I dare Prophesie, that if ever

any extraordinary Advancement be for the future made in the World, 'twill be done by Think∣ing.

XII.

This as to Thinking in General. But now as to the Order of Think∣ing, if your Ladiship can be sup∣posed to need any instruction about it, I cannot recommend you to a better Tutor than your Friend M. Malebranche, in his se∣cond part of his sixth Book of In∣quiry after Truth,* 1.12 where he pur∣posely describes the Method of Thinking, which you may remem∣ber he reduces to these few fol∣lowing Laws.

XIII.

The first Law is, that evidence be maintain'd in our Reasonings. From this Principle depends this general Law concerning the Mat∣ter of our Studies, that we ought not to Reason but only of those things whereof we have clear Ideas, and by Necessary Consequence, that

we ought always to begin with the most simple and easie things, and also to dwell long upon them, before we advance to the inquisition of things more Complex and Difficult.

XIV.

Upon the same general Princi∣ple, depend the Laws concerning the manner whereby we are to proceed in the Solution of Questi∣ons. The first of which Laws is this, That the state of the Question to be solved is to be most distinctly Conceived. Besides, the Ideas of the Terms ought to be distinct that they may be Compared with one another, and that the Relati∣ons which are sought for may be Known.

XV.

But when the Relations of things to one another cannot be Known by immediately Compa∣ring them, then the Second Law is, that we should employ our thoughts to find out one or more Middle Ideas, which we may use as a Common Mea∣sure

to Know by their help the Rela∣tions that are between those things. And withal he advises that we should study to have those Ideas clear and distinct, proportionably to the Accuracy and Numerous∣ness of those Relations which we endeavour to deprehend.

XVI.

But when the Questions are Dif∣ficult and require a long Exami∣nation, then the third Law is, that from the Matter in hand all those things should be removed whose examination is not necessary to the discovery of the sought for Truth. Because the Capacity of the Mind is not to be without reason divi∣ded, but all its force is to be im∣ploy'd about those things from which it may perceive Light. And all those things which can be removed, and which being re∣mov'd, the Question remains in∣tire; they are the things that do not belong to the Question.

XVII.

When the Question is included within a few Terms, then the Fourth Rule is, that the matter of our Meditation is to be divided by parts, and those parts to be handled singly according to their Natural Order, by beginning with the more Simple, that is, with those which include fewest Relations. And that we should not pass on to the more Complex, till the more Simple be distinctly known, and render'd Fami∣liar.

XVIII.

When by Meditation these things become Familiar to us, then the Fifth Rule is, that the Ideas of all these are to be Contract∣ed, and disposed in the Imagina∣tion, or to be Written down in Pa∣per, that they may no longer fill the Capacity of the Mind. This Rule, tho always useful, yet he makes it necessary only in the most diffi∣cult Questions, which require a great Capacity of Mind. And he

says withal, that the use of this and the following Rules, is not to be Accurately known but only in Algebra.

XIX.

When the Ideas of all things necessary to be consider'd, are clear, familiar, contract, and orderly digested in the Imagina∣tion, or exprest in Paper; then the sixth Law is, That all things are to be Compared or Collated ac∣cording to the Laws of Combination, alternately among one another, either by the sole Intuition of the Mind, or by the Motion of the Imagination, joyn'd with the Intuition of the Mind, or by the Calculation of the Pen joyn'd with the Attention of the Mind and of the Imagination.

XX.

If none of all those Relations which result from all those Col∣lations, be that which is sought after, then again from all those Re∣lations those are to be removed which are of no use to the Solution

of the Question: And the others are to be made Familiar, to be Con∣tracted, and to be orderly disposed in the Imagination, or express'd in Paper, and to be compared with each other, according to the Laws of Combination. And then we are to see whether the Compound Relation which is sought for be any one of all those Compound Relations which re∣sult from those new Comparisons.

XXI.

If none of those found Relati∣tions include the Solution of the Question, then again from all those Relations, the unserviceable are to be cast away, the other are to be made familiar, &c. And by pro∣ceeding in this manner, the Truth or Relation sought for, be it never so Complex, will at last be found, provided we are able sufficiently to extend the Capacity of our Mind, by Contracting Ideas, and that in all our Operations we al∣ways attend to the End and Scope which is to be arriv'd at. For in

every step of this Intellectual Pro∣gress, we ought to have our eye perpetually fix'd upon the State of the Question. To all which he adds one Caution more, that we should beware lest we should sit down Contented with a false Light or Appearance, and so be deceived. And that therefore our Collations in order to the finding out the Truth we look after, be so often repeated, till we can no longer with hold our assent without being Secretly Chid and reprehen∣ded by a Certain Master Answer∣ing from within to our Questions, that is to our Labour, Applicati∣on of Mind, and desire of Heart. By which Master within this admi∣rable Theorist can mean nothing else but the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ideal World, that Universal Oracle of Mankind, and of all the Intelligent Creation.

This is a short view of those Laws which the Excellent M. Malebranche has given concerning

the Method of Thinking. And I believe if an Angel had been in∣gaged in the undertaking, he could not have given Better. They are all Natural, Clear, Distinct, Easie, and depending; Few enough not to burthen or Distract the Mind, and yet Many enough to inform it. And therefore I shall not be guilty of so much Presumption and Im∣pertinence as to prescribe any other, thinking it sufficient to consider and Practice these. And so much for the first way of Consulting the Ideal World, which is by Think∣ing.

XXIII.

The second way is by Purity of Heart and Life. This I confess has a more immediate and special influence upon the Knowledge of Spiritual and Moral Truths, ac∣cording to that of our Saviour, If any Man will do his will,* 1.13 he shall know of the Doctrine, &c. and that of his Prime Apostle,* 1.14 The Animal Man perceiveth not the things of

God, &c. But its Efficacy is not confined here, but has a larger Sphere of activity, and serves to the discovery even of all Ideal or Necessary Truth. For as vicious∣ness not only proceeds from Igno∣rance, but also causes it, by besot∣ting and clouding the understand∣ing, so Purity of Heart and Life not only proceeds from Light and Knowledge, but also produces it, and helps the Soul to see more Clearly and Distinctly. Hence the Pythagoric and Platonic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Method of Purificati∣on and Purgation so much talk'd of by Perphyry, Iamblichus, Plotinus, and particularly by Hierocles in his Introduction to his Noble Comment, where he has these Words, As a Blear Eye cannot be∣hold a very bright object till it be Purged, so a Soul not yet Clarify'd and refined by Vertue is not qualify'd to gaze upon the Beauty of Truth. And the same Method is no less recommended in Scripture. Wis∣dom

will not enter into a Polluted Spirit,* 1.15 says the Wise Man. And says the Angel to Daniel,* 1.16 many shall be Purify'd and made white, and none of the wicked shall under∣stand, but the wise shall understand. And says the Psalmist,* 1.17 I am wiser than the Aged because I keep thy Commandments. And to this pur∣pose also is that of our Lord to be understood, He that follows me, that is, that lives after my Ex∣ample, Walketh not in Darkness.* 1.18 The Purity of his Heart will be a Light to his understanding.

XXIV.

But to represent his more di∣stinctly, there are two ways whereby Purity of Heart serves to the acquirement of Knowledge. By Natural Efficacy, and by the Divine grace and Benediction. And first it does it by Natural Effica∣cy, either by Clarifying the Me∣dium, or by assisting the faculty. The former I conceive and repre∣sent after this Manner. I sup∣pose

in the first place that the Soul sees through a Medium; Secondly, that this Medium is our Terrestrical Vehicle; Thirdly, that the Grosness of this Medium hin∣ders the Vision of the Soul. All which I ground upon those words of the Apostle,* 1.19 Now we see through a Glass, darkly.

XXV.

This Supposed, it follows that whatsoever Clarifys this Medium does also help the Vision of the Soul. And this Purity does, especially that more Eminent part of it which consists in Chastity and Temperance. For first it Composes the Passions, especially that of Lust, by that the Ani∣mal Spirits, and by that the Blood. For the Motion of the Passions Ferments the Spirits, and the Fer∣mentation of the Spirits agitates the Blood, and by agitation raises all the feculent and drossy parts of it; and makes it like a troubled Fountain, thick and muddy. And

this I take to be one true reason why Men in any Passion can't reason so clearly as when they are in more quiet and silence of Spirit. But now by Purity of Heart all this disturbance is allay'd and composed, the Passions are becalm'd, the Spirits fix'd, the Fountain of the Blood clears up, and so all the inner part of that Glass the Apostle speaks of, be∣comes more bright and pellucid, more apt to transmit the Rays of the Ideal Light, and consequently we see more clearly through it. Tho it be still but Darkly in com∣parison of what we shall do here∣after.

XXVI.

But this is not all; This Purity does also Clarifie the outward part of the Glass too. First by Conse∣quence, because the finer the Spi∣rits and Blood are, the finer will be the Threds of the outward Veil also. Then more directly, because Temperance does refine

and Subtilize the Texture of the Body, diminishes from its Bulk and Grossness, and unloads the Soul of a good part of that Burthen which not only presses down her Aspirations, but also hinders her Sight: And besides, it refines the the inner part too, by bringing in fresh supplies of fine Spirits.* 1.20 This was that Temperance which made the Faces of Daniel, Hananiah, Mishael and Azariah look Clear and Fair, and which made them Wise too, gave a quick and deli∣cate air to their Countenances, and let in the Light of the Ideal World upon their Souls. This was that Philosophical Temperance of the Pythagoreans, which (to use the Words of Dr. More Comment∣ing upon that place) is the Mo∣ther of that Wisdom which makes the Face to shine, and nourishes the Luciform Vehicle of the Soul.

XXVII.

And as this Purity does Clarify the Medium, so does it also Assist

the Faculty. And this it does by the same general way whereby it clarifies the Medium, that is, by composing the Passions. For the Passions not only trouble and thicken the Medium (as was noted and explain'd before) but al••o di∣vide and disperse the Faculty. For the more things a man desires, the more things he will be engaged to think upon, and the more things he thinks upon at once, the more Languid and Confuse will his Conception be. But now this Pu∣rity by composing the Passions, contracts the Desires, and by con∣tracting the Desires, it con∣tracts also by consequence the Thoughts, and by this the Man is reduced to a greater Vnity, Sim∣plicity, and Recollection of Mind, and having but few thoughts to divide him, he is the better inabled to think clearly and distinctly.

XXVIII.

And thus have I given a clear and distinct account how Purity

of Heart serves to the acquire∣ment of Knowledge by a Natural Efficacy. This it does also second∣ly by the Divine Grace and Bene∣diction. Purity of Heart is that Heavenly Lure which invites not only the Holy Spirit, but also the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to come and dwell in the Soul, and to inrich it with his Ideal Communications. This we may be assured of from his own mouth, He that loveth me, shall be lov'd of my Father,* 1.21 and I will love him, and manifest my self to him. And again, If a man love me, my Father will love him,* 1.22 and we will come unto him, and make our abode with him. The pure, chaste and good Soul shall not only be loved by the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but be also of his Council and Privacy. For this is the Spouse of the Word Eter∣nal, who first assumed innocent Nature, and then assumes innocent Persons, the first by a Natural, the second by a Mystic union. This is the Beloved Disciple who has the

priviledge to lean upon the Bosom of his Lord, and to be admitted to his more secret Communications. And therefore says the Psalmist, The secret of the Lord is with them that fear him,* 1.23 and he will shew them his Covenant. And says our Lord himself, Blessed are the Pure in Heart, for they shall see God. And Concerning the Four Children that refused to defile themselves with the Portion of the Kings Meat, it is said, that God gave them Knowledge, and skill in all Learning and Wisdom; and that Daniel had understanding in all Vi∣sions and Dreams.* 1.24 For they were not only Pure and Temperate but Religiously so, in obedience to the Law of their God, the God of Is∣rael. Which the said God rewarded with Knowledge and skill in all Learning and Wisdom in them all, but in Daniel peculiarly, with a fa∣culty of interpreting Aenigmatical Dreams and Visions; as the Learn∣ed * 1.25 Dr. More observes in his excel∣lent

Comment upon that place.

XXIX.

The third and last way of con∣sulting the Ideal World is by Pray∣er. This is a method which the Scripture also advises us to: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not,* 1.26 and it shall be given him. And this we know was the Method whereby the Wisest of men attain'd his unparallel'd Wisdom.* 1.27 For as Wisdom was his Choice, so the Method of his seeking and gaining, it was by Prayer. And 'tis further observable that he address'd him∣self to the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ideal World in particular, as you may see in that solemn Prayer of his recorded in the Book of Wisdom, give me Wisdom that sitteth by thy Throne, &c. Which I commend to your Ladyships perusal at leisure.

XXX.

And thus (Madam) have I De∣fined and by Scripture and Reason Proved, what is the Right Method

of prosecuting that Truth which is Perfective of the understanding. This in general I have shewn to consist in Consulting the Ideal World; The manner of doing which I have also shewn to be, First, by Thinking, the Order of which is also defined, Secondly, by Purity of Heart and Life, and lastly by Prayer. This I take to be via Intelligentiae, the Way and Method of Wisdom, whose House I think is Now Built, tho not up∣on Seven, yet upon Three Sub∣stantial Pillars, and I should be glad if any one would be so kind as to shew me the weakness of the Ground upon which they stand.

XXXI.

And now (Madam) I think I I need not use many words to shew that as Learning is generally placed in such things as are not Perfective of the understanding, so that what is so is generally pro∣secuted by undue Methods. For 'tis but to compare the Methods in

common use with that which we have premised and demonstrated, and you will immediately per∣ceive the falseness and irregularity of them. For First, whereas the First and general Method of Wis∣dom and knowledge is by con∣sulting the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Ideal World, the World of Light, that Light which inlightens every Man that comes into this World, the generality of Students don't so much as Dream of this, nor make any such Application, but apply themselves altogether to the Ectypal World, to the World of Darkness and Obscurity. So veri∣fying that complaint of God by the Prophet, My People have for∣saken me the Fountain of Living Waters, and have digg'd to them∣selves broken Cisterns, that will hold no Water.

XXXII.

Then again, whereas another more Particular Method is by Attention and Thinking, this is gene∣rally

so little regarded, that no sort of Men think so little for the most part as they that are ingaged in the Profess Study of Learning and Knowledge. This they don't reckon as any part of Study, nor as any Progress in the Stage of Learning, but only as a Graver way of being Idle. 'Tis then only they Study when they are hang∣ing their Heads over an Old Musty Folio, and are making huge Com∣mon-places, and stuffing their Me∣mories with Grey Sentences, and Venerable sayings: And thus they spend their Time and their Ink, and having Scambl'd through a com∣pany of Books (most of which perhaps were Written to as little purpose, as they are Read) they think themselves Learned Men, and the World is too often of their Opinion, tho they have not made themselves Masters of any Sense or Notion, nor are able to demon∣strate one single Truth upon solid Principles, and in a Consequential Process.

XXXIII.

And this is the Method not on∣ly of those who Misplace Learn∣ing, but also of the Most of those that place it aright. For even those that place it in Ideal Truths do not generally Think for it, but Read for it, Seek it not in their Souls, but in Books. And this methinks I can never sufficiently Wonder at. Indeed as for those that place Learning not in being able to frame Clear and Distinct Con∣ceptions of ones Own, but in Knowing the Opinions of Others, 'tis no wonder that they take this Method, for tho it be Not a means to the End they should pro∣pose, yet, tis a Means to the End which they do propose. But the wonder is how those that place Learning as they should, in the Clear Conception of Ideal Truths, should think to find this meerly by tumbling over Books.

XXXIV.

I deny not but that Reading is

One way of Knowing (otherwise I should not be at the Pains to write this to your Ladyship) but then, tis only by Accident that it is so, as it gives hints and occasions for Thinking. And therefore Think∣ing is the only thing to be regard∣ed even in Reading (for Reading as such is Nothing) and then we Read to most purpose, when we are thereby most enabled to Think. So that Thinking is the End of Reading, as Understanding is the End of Thinking. We Ought therefore to Read only in Order to Thinking. And yet this Method is generally so much inverted, that the Main Stress is laid upon Read∣ing. Nothing but Read, Read, as long as Eyes and Spectacles will hold, not regarding whether the Head be Clear, so that it be full.

XXXV.

As to the particular Order in Thinking proposed by M. Male∣branche, I refer your Ladyship to the same Excellent Author to

shew you how much it is trans∣gress'd. Which he does at large, and to Wonderful Satisfaction, shewing first that the School-Phi∣losophers do not observe that Ge∣neral Law concerning the matter of study, which is the Cause of a great many Errors in their Physio∣logy. Then shewing that the se∣cond part of the General Law is not observed by the Common Philosophers, and what extraordi∣nary advances Cartesius made in Learning by the exact observation of it. Then he proceeds to ex∣plain the Principles of Aristotle's Philosophy, where he shews that he never observed the second Branch of the General Law, and reflects upon those Errors of his Philosophy occasioned by his not doing so. But for a fuller ac∣count in these things I refer you to the Author himself.

XXXVI.

Then again, whereas Purity of Heart and Life is another Method

of arriving to the Light and Know∣ledge of Ideal Truth, your Lady∣ship cannot but know, and 'tis a sad as well as a true observation, that this is not only neglected a∣mong that part of Mankind that sit down contentedly in Ignorance, and aspire to no greater stock of Knowledge than what they brought with them into the world, but also among the generality of those few that addict themselves to the Cultivation and Improvement of their minds. Nay these in pro∣portion to their Number seem more guilty of this neglect than the other, and nothing so common as to see men of Curious and In∣quisitive tempers and of famed Learning, who yet are very Cor∣rupt in the Moral state of their minds, and live very ill lives. Whence some have taken occasion to represent Learning, as an Enemy to Religion, and have cry'd up Ig∣norance as the Mother of Devotion. And tho the Conclusion of these men

be notoriously weak and absurd, yet it must be confest that the Ground upon which they build it, is too true. Men famed for Learning, are oftentimes as infa∣mous for Living, and many that study hard to furnish their Heads, are yet very negligent in purify∣ing their Hearts, not considering that there is a Moral, as well as a Natural Communication between one and the other, and that they are concern'd to be pure in Heart and Life not only upon the Com∣mon Account, in order to a happy state hereafter, but also in pursu∣ance of their own particular way and end here.

XXXVII.

Then again Lastly, whereas another Method of Wisdom is Prayer, I do not find that the ge∣nerality of Students do at all ap∣ply themselves to this Method. Pray indeed ('tis to be hoped) they do for other things, which they think lye more out of their

reach, but as for Learning and Knowledge, they think they can compass this well enough by their own proper Industry, and the help of good Books, without be∣ing beholden to the assistance of Heaven. And this, tho they do place Learning in the knowledge of Necessary Truth. Which pro∣cedure of theirs I cannot resolve into any other principle, (I mean as to those that act by any) but the meer want of knowing or con∣sidering that this Necessary Truth is really the same with God him∣self. For did they attentively consider that God is Truth, and that so much as they possess of Truth, so much they have of God, 'tis not to be imagined they should be so indifferent in using Prayer, or any of the other prece∣ding Methods of Consulting God for his own Light.

The End of the Second Reflection.

Notes

• * 1.1

  Vide, Rea∣son and Re∣ligion.
• * 1.2

  Joh. 1.5.
• * 1.3

  P. 144.
• * 1.4

  P. 146.
• * 1.5

  P. 148,
• * 1.6

  Reason and Religion.
• * 1.7

  Colos. 2.3.
• * 1.8

  Prov. 8.34.
• * 1.9

  C. 9.4.
• * 1.10

  Joh. 8.12.
• * 1.11

  Tauler Ser∣mon, 3. Pasch.
• * 1.12

  P. 412.
• * 1.13

  Joh. 7.17.
• * 1.14

  1 Cor. ••.14.
• * 1.15

  1 Wisd. 4.
• * 1.16

  Dan. 12.10.
• * 1.17

  Psal. 119.
• * 1.18

  Joh. 8.12.
• * 1.19

  1 Cor. 13.12.
• * 1.20

  Dan. 1.15
• * 1.21

  Joh. 14.2.
• * 1.22

  V. 23.
• * 1.23

  Psal. 25.13.
• * 1.24

  Dan. 1.17.
• * 1.25

  Pag. 5.
• * 1.26

  Jam. 1.5.
• * 1.27

  1 King. 3.9.