as they would do if they were all offered to the mind at once, without your observing the original and formation of of them. An eminent example of this appears in the study of arithmetic. If a scholar just admitted into the school observes his master performing an operation in the rule of division, his head is at once disturbed and confounded with the manifold comparisons of the numbers of the divisor and dividend, and the multiplication of the one, and subtraction of it from the other: but if he begin regularly at addition, and so proceed by subtraction and multiplication, he will then in a few weeks be able to take in an intelligent sur vey of all those operations in division, and to practise them himself with ease and pleasure, each of which at first seemed all intricacy and confusion.

An illustration of the like nature may be borrowed from geometry and algebra, and other mathematical practices: How easily does an expert geometrician with one glance of his eye take in a complicated diagram made up of many lines and circles, angles, and arches? How readily does he judge of it, whether the demonstration designed by it be true or false? It was by degrees he arrived at this stretch of understanding; he began with a single line or a point; he joined two lines in an angle; he advanced to triangles and squares, polygons and circles; thus the powers of his understanding were stretched and augmented daily, till, by diligence and regular application, he acquired this extensive faculty of mind.

But this advantage does not belong only to mathematical learning. If we apply ourselves at first in any science to clear and single ideas, and never hurry ourselves on to the following and more complicated parts of knowledge till we thoroughly understand the foregoing, we may practise the same method of enlarging the capacity of the soul with success in any one of the sciences, or in the affairs of life and religion.

Beginning with A, B, C, and making syllables out of letters, and words out of syllables, has been the foundation

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of all that glorious superstructure of arts and sciences which have enriched the minds and libraries of the learned world in several ages. These are the first steps by which the ample and capacious souls among mankind have arrived at that pro digious extent of knowledge, which renders them the wonder and glory of the nation where they live. Though Plato and Cicero, Descartes and Mr Boyle, Mr Locke and Sir Isaac Newton, were doubtless favoured by nature with a genius of uncommon amplitude; yet, in their early years, and first attempts of science, this was but limited and narrow in comparison of what they attained at last. But how vast and capacious were those powers which they afterwards acquired by patient attention and watchful observation, by the pursuit of clear ideas, and a regular method of thinking!

VI. ANOTHER means of acquiring this amplitude and capacity of mind is a perusal of difficult entangled questions, and of the solution of them in any science. Speculative and ecclesiastical divinity will furnish us with many such cases and controversies. There are some such difficulties in reconciling several parts of the epistles of St Paul, relating to the Jewish law and the Christian gospel, a happy solution whereof will require such an extensive view of things, and the reading of these happy solutions will enlarge this faculty in younger students. In moral and political subjects, Puffendorf's Law of Nature and Nations, and several determinations therein, will promote the same amplitude of mind. An attendance on public trials and arguments in the civil courts of justice will be of good advantage for this purpose; and after a man has studied the ge neral principles of the law of nature, and the laws of England, in proper books, the reading the reports of adjudged cases, collected by men of great sagacity and judgement, will richly improve his mind toward acquiring this desirable amplitude and extent of thought, and more especially in per sons of that profession.

CHAP. XVII.

Of improving the Memory.

MEMORY is a distinct faculty of the mind of man, very different from perception, judgement, and reasoning, and its other powers. Then we are said to remember any thing, when the idea of it arises in the mind with a consciousness, at the same time, that we have had this idea before. Our memory is our natural power of retaining what we learn, and of recalling it on every occasion. Therefore we can never be said to remember any thing, whether it be ideas or propositions, words or things, notions or arguments, of which we have not had some former idea or perception, either by sense or imagination, thought or reflection; but whatsoever we learn from observation, books, or conversation, &c. it must all be laid up and preserved in the memory, if we would make it really useful.

So necessary and so excellent a faculty is the memory of man, that all other abilities of the mind borrow from hence their beauty and perfection; for other capacities of the soul are almost useless without this. To what purpose are all our labours in knowledge and wisdom, if we want memory to preserve and use what we have acquired? What signify all other intellectual or spiritual improvements, if they are lost as soon as they are obtained? It is memory alone that enriches the mind, by preserving what our labour and industry daily collect. In a word, there can be neither knowledge, nor arts, nor sciences, without memory; nor can there be any improvement of mankind in virtue or morals, or the practice of religion, without the assistance and influence of this power. Without memory the soul of man would be but a poor, destitute, naked being, with an everlasting blank spread over it, except the fleeting ideas of the present moment.

Memory is very useful to those who speak as well as to those who learn. It assists the teacher and the orator as well as the scholar or the hearer. The best speeches and instructions

instructions are almost lost, if those who hear them immediately forget them. And those who are called to speak in public are much better heard and accepted, when they can deliver their discourse by the help of a lively genius and a ready memory, than when they are forced to read all that they would communicate to their hearers. Reading is certainly a heavier way of the conveyance of our sentiments; and there are very few mere readers who have the felicity of penetrating the soul, and awakening the passions of those who hear by such a grace and power of oratory, as the man who seems to talk every word from his very heart, and pours out the riches of his own knowledge upon the people round about him by the help of a free and copious memory. This gives life and spirit to every thing that is spoken, and has a natural tendency to make a deeper impression on the minds of men; it awakens the dullest spirits, causes them to receive a discourse with more affection and pleasure, and adds a singular grace and excellency both to the person and his oration.

A good judgement and a good memory are very different qualifications. A person may have a very strong, capacious, and retentive memory, where the judgement is very poor and weak; as sometimes it happens in those who are but one degree above an idiot, who have manifested an amazing strength and extent of memory, but have hardly been able to join or disjoin two or three ideas in a wise and happy manner, to make a solid rational proposition.

There have been instances of others who have had but a very tolerable power of memory, yet their judgement has been of a much superior degree, just and wise, solid and excellent.

Yet it must be acknowledged, that where a happy memory is found in any person, there is one good foundation laid for a wise and just judgement of things, wheresoever the natural genius has any thing of sagacity and brightness to make a right use of it. A good judgement must always in some measure depend upon a survey and comparison of several

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several things together in the mind, and determining the ttuth of some doubtful proposition by that survey and comparison. When the mind has, as it were, set all those various objects present before it, which are necessary to form a true proposition or judgement concerning any thing, it then determines that such and such ideas are to be joined or disjoined, to be affirmed or denied; and this in a consistency and correspondence with all those other ideas or propositions which any way relate or belong to the same subject. Now there can be no such comprehensive survey of many things without a tolerable degree of memory; it is by reviewing things past we learn to judge of the future: and it happens sometimes that if one needful or important object or idea be absent, the judgement concerning the thing inquired will thereby become false or mistaken.

You will inquire then, How comes it to pass that there are some persons who appear in the world of business, as well as in the world of learning, to have a good judgement, and have acquired the just character of prudence and wisdom, and yet have neither a very bright genius nor sagacity of thought, nor a very happy memory, so that they cannot set before their minds at once a large scene of ideas in order to pass a judgement.

Now we may learn from Penseroso some account of this difficulty. You shall scarcely ever find this man forward, in judging and determining things proposed to him; but he always takes time, and delays, and suspends, and ponders things naturally, before he passes his judgement: then he practises a slow meditation, ruminates on the subject, and thus, perhaps in two or three nights and days, rouses and awakens those several ideas, one after another as he can, which are ne essary in order to judge aright of the thing proposed, and makes them pass before his review in succession: this he doth to relieve the want both of a quick sagacity of thought, and of a ready memory and speedy recollection; and this caution and practice lays the founda